Faza'il-e-A'maal - Complete & Individual Chapters

Jl*el FAZA'IL -E- A'MAAL

Part 6 - VIRTUES OF RAMADHAAN

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FAZA’IL - E - A‘MAAL Shaikhul Hadith Maulana

Muhammed Zakariyya Kaandlavi

Part 1 Stories of Sahabah

Part 2 Virtues of The Holy Qur’aan

Part 3 Virtues of Salaat

Part 4 Virtues of Zikr

Part 5 Virtues of Tabligh

Part 6 Virtues of Ramadhaan

Part 7 Muslim Denegeration And Its Only Remedy Maulana Ihtishaamul Hasan Kaandhlawi

Part 8 Six Fundementals

Maulana Aasiq Ilahi

Glossary

Ramadhaan

Shaikhul Hadith Maulana Muhammad Zakariyya Saheb

of Saharanpur, India

translated by Yousuf Abd ullah Karaan

AL.TAF & SONS P.O. BOX No. 5882, KARAC H I -74000- PAK I STAN

Fax : (92) 21 - 2512774 E-mail : altafl [email protected]

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CONTENTS

VIRTUES OF RAMADHAAN

FOREWORD 5

CHAPTER — I Blessings and rewards of keeping fast

Hadith No: Page No:

1 Preparing people for the especially increased blessings for performing various

good deeds during Ramadhaan , 9

2 Grant of five special favours to this Ummat ... 19

3 Three types Of persons accursed by Jibrail .... 23

4 Bestowal of mercy, forgiveness, deliverance from Hell, and acceptance of prayers ........ 26

5 Deliverance from Hell of persons otherwise doomed to it 27

6 Unfailing acceptance of the supplication

(Du’a) of three types of persons 28

7 Blessings of Allah for taking Sehri (pre- dawn food) 31

8 Loss of rewards of fasting through neglect of its etiquettes s . . . . 34

9 Simile for fasting as a shield (against evil) ... . 35

10 Loss of one day fasting in Ramadhaan cannot be made up by Nafi fasting for the whole life 42

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CHAPTER— II LAYLATUL QADR (The Night of Power)

1 Forgiveness of previous sins through worship on Lay latu 1 Qadr 50

2 Laylatul Qadr better than one thousand months 51

3 Descent of Jibrail during the Laylatul Qadr

and Allah’s pleasure with His obedient servants 55

4 Laylatul Qadr within the last ten days of ... Ramadhaan 56

5 Precise fixing of Laylatul Qadr lost due to quarrel between two Muslims 57

6 Some indications and characteristics of Lay- latulQadr . 64

7 Special supplication during Laylatul Qadr

taught by the Prophet (Sallallaho alaihe was- sallam) 65

CHAPTER— III 1‘TIKAAF (Seclusion)

1 The Prophet (Sallallaho alaihe wasallam)

performs I‘ tikaaf in search of Laylatul Qadr . . 70

2 I’tikaaf — Safety from sins and a means of earning rewards _ 71

3 Ibne Abbas interrupts his Ttikaaf in order to help a distressed person 73

4 A summary of vitues and rewards of Fasting and Eid 76

FOREWORD

This book is a simple English translation of a famous book in Urdu by Shaikhui -Hadith Maulana Zakariyya of Saharanpur, India.

Maulana Zakariyya (May Allah have mercy on him and

grant him a peaceful abode) was one of the world’s greatest scholars on Hadith and was undoubtedly one of the great-

est spiritual teachers of his age, having thousands of mureeds all over India, Pakistan, Malaya, South Africa, etc. He needs no. introduction as an Aalim and spiritual guide since he is following in the footsteps of illustrious sons of Islaam such as Shaikhul-hind Maulana Mahmoodul -Hasans Maulana Raipuri, Maulana Thanawy, Maulana Madahi, Maulana Khalil Ahmad, Maulana TJthmaani and Maulana Ilyaas etc! His numerous works in Urdu and Arabic have benefitted millions and have spread far and

wide as a result of the activities of the Tablighi Jamaa-ats all over the world.

Because of the beneficial nature of this book we felt that it should be translated into English. This humble effort is being placed before the English speaking public- May Allah accept this work and may it benefit us all. Our fer-

vent duaa' is that Allah grant us the ability to serve Islaam and the Muslims at all times Aameen.

A humble appeal is made to all Tablighi jamaa-ats and to the Imaams of musjids to read the contents of this book or to arrange for it to be read to congregations for about ten

minutes daily, after the Maghrib or ’Ishaa’ ’salaah in the weeks preceding Ramadhaan, and during the blessed

month at a suitable time so that, In-shaa’Allah, as many Muslims as possible may be inspired to celebrate Ramad-

haan in the most rewarding manner, Aameen.

Yusuf Karaan

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INTRODUCTION

All praise is for Allah and blessings be upon His chosen Messenger.

In the following pages I have quoted a few Ahaadith with the reference to the blessed month of Ramadhaan. The

Holy Prophet (May Allah’s choicest blessings be upon him) has urged us in these Ahaadith to mend our lives by ac-

quiring the great virtues and blessings of this month. True

appreciation would be that we fully carry out these teachings. Our negligence, in these days has become so marked

that we neither act upon his advice nor pay any heed to it, so much so that very few of us even know about the great good we can obtain therefrom.

My object in collecting these Ahaadith in this book is to assist the Imaams of musjids, leaders of Taraaweeh

'salaah and other well-read Muslims who have the interest of our Deen at heart, to read out and explain this book in the musjid during the first few days of Ramadhaan (or

before) so that through Allah’s great mercy and the blessings of His beloved, we may pay due attention to it and re-

ceive Allah’s blessings during this sacred month. This can lead us towards acting on His commands and keep us away from evil deeds.

Rasulullah fi&sy* said, “Should Allah guide one person aright through you, that shall be better for you than a red camel (something that is pricey, and also considered

a most precious possession).’’ Ramadhaan is for the Muslims a very great favour. This

favour can only be considered as such if we appreciate it, otherwise Ramadhaan will come and go without us gaining anything.

It is stated in the Hadith “If my Ummah realise what Ramadhaan really is, they would wish that the whole year

should just be Ramadhaan." Every person knows that fasting for a full year is a very difficult task, and only because

7

of the great reward for Ramadhaan mentioned by Rasulul- lah will they desire the full year to be Ramadhaan.

In another Hadith we are told, “The fasting of Ramadhaan and fasting three days of every month keeps evil away from

the heart.” The Sahaabah (companions) of Rasulullah

used to fast even during jihaad and on weary, tiresome

journeys, inspite of having obtained permission from Rasu- lullah to break their fast. In the end Rasulullah

had to prohibit them from fasting. So much did they exert themselves for not wanting to lose the blessings. Imaam Muslim reports that the Sahaabah were once on a journey for jihaad. It was extremely hot and due to poverty they did not even have a cloth for shade to protect themselves against the heat. In this condition they stopped at one place, while many of them used their hands for protection against the heat. In this condition too, many were fasting. They were so overcome with weakness that they could not bear the excessive heat and fell down. (Some Sahaabah fasted throughout the year).

There are many Ahaadith in which the blessings of

Ramadhaan are explained. It is not possible for me to col- lect them all here, and if I am to enumerate and explain

them all in detail then readers may become bored. How- ever, now is the time to refresh our mind with them. After

all one need not explain how disinterested we have become in our Deen. It is a self-evident truth.

I have mentioned only twenty-one Ahaadith in this book and have divided them into three chapters.

(a) Chapter one, on the Virtues of Ramadhaan (Ten Ahaadith )

(b) Chapter two, on Layfatul Qadr (Seven Ahaadith )

(c) Chapter three, on I’itikaaf (three Ahaadith ) At the end by way of ending this book, I have included

one long Hadith. May Allah accept this work through His

Grace and the blessings of His beloved Rasulullah, Muham- mad and grant me and all Muslims the hidaayah to

derive benefit from it. Most surely He is the Good, The Generous and most kind. Aameen.

Virtues of Ramadhaan

CHAPTER ONE

THE VIRTUES OF RAMADHAAN

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Ch. I: Blessings and Rewards of Keeping Fast 9

HADITH NO. 1

Salmaan reports, “On the last day of Sha-baan Rasulullah addressed us and said, *D people there comes over you now a great month , a most blessed month in which lies a night more greater in virtue than a thou-

sand months. It is a month in which Allah has made fasting compulsory by day. And has made sunn ah the

Taraaweeh by night. Whosoever intends drawing near to Aiiah by performing any virtuous deed, for such person shall be the reward like the one who had performed a fardh in any other time. And whoever performs a fardh, shall be blessed with the reward of seventy faraa-idh in any other time.

This is indeed the month of patience, and the reward for true patience is /annah (paradise). It is the month of

sympathy with one's fellowmen. It is the month wherein a true believer’s rizq is increased. Whosoever feeds another who fasted, in order to break the fast f at sun set), for the feeder there shall be /oigiveness of sins and emancipation from the fire of Jahannam (hell), and for such feeder shall be the same reward as the one who fasted (who he fed)

without that persons reward being decreased in the least.”

Thereupon we said, “O messenger of Allah, not alj of us possess the means whereby we can give a fasting person __

to break his fast.” Rasulullah replied, “Allah grants ' the same reward to the one who gives a fa sting person to break the fast a mere date, or a drink of water, or a sip of

milk.”

“This is a month, the first of which brings Allah’s mercy, the middle of which brings His forgiveness and the

last of which brings emancipation from the fire of Jahan-

nam.”

“Whosoever lessens the burden of his servants (bonds- men) in this month, Allah will forgive him and free him

from the fire of Jahannam.”

“And in this month four things you should continue to perform in great number, two of which shall be to please your Lord, while the other two shall be those without which you cannot do. Those which shall be to please your Lord, are that you should in great quantity bear witness that there is no deity to worship except Allah (i.e. recite

10 Virtues of Hctmudha an

the Kalimah Ta yyibah Laa liaaha illallaah) and make

much Istighfaar (beg Allah's forgiveness with Astaghfirul- laah).” And as for those without which you cannot do, you should beg of Allah, entrance into paradise and ask refuge

in Him from /ahaiuiam/'

"And whoever "gave a person who fasted water to drink, Allah shall grant that giver to drink from My foun-

tain, such a drink whereafter that person shall never again

feel thirsty until he enters Jannah.”

Reposted by ibn Kbuzaimah in bis ’Saheeh.

COMMENTARY

AH the points which this Hadith draws attention have

been- further emphasised in numerous other Ahaadith on the great virtues of Ramadhaan. Quite a number of import-

ant points are brought to our notice.

Firstly, it should be noted that Rasulullah delivered this sermon at the end of the month of Sha-baan

the obvious reason being that he intended to put into our minds the great importance of Ramadhaan so that we could

remember and not allow one second of this month to go by without giving it the full importance it deserves. Thereafter attention is drawn to Laylatul Qadr, about which more is said later. Then attention is drawn to the fact that fasting has been made compulsory by Allah who also made

sunnah the Taraaweeh ’salaah by night.

From this Hadith it is noted that' the command for

Taraaweeh prayers too comes from Allah' Himself. Besides this in all the Ahadith wherein Rasulullah says, “I

have made it snnnah”, is mainly to emphasize its import-

ance. All the authorities of the Ahius sunnah wal Jamaa’ah are agreed upon the fact that Taraaweeh is sunnah. (Bur- haan mentions that only the Rawaafidh deny this.)

Maui ana Shaah Abtfulhaq Dehlawi wrote in his book:

“Maa Thabata Bis sunnah” that should the people of any town fail to perform Taraaweeh prayers, the Muslim ruler should make them do so by force.

Here one point should be noted. Many are of the opin-

ion that one may listen to the full Qur’aan being recited in


a certain musjid in eight or ten nights and then stop performing Taraaweeh with Jamaa-ah. Thereafter the virtue

of the sunnah will have been attained. This is wrong. By doing this the one sunnah will be fulfilled and the other

omitted. There are two things. Firstly; it is sunnah to hear

the full Qur’aan being recited in the Taraaweeh in Ramad- haan. Secondly, it is sunnah to perform Taraaweeh with

Jamaa-ah throughout Ramadhaan. Both should be performed with care.

As for those who are travelling and are unable to perform both sunnah, because of uncertainty as to where they

will he, (at different places), then for them it is advisable that in the first few days of Ramadhaan they should have

the full Quraan read in Taraaweeh so that the recitation is

complete. Then they should attend Taraaweeh. wherever

they find the opportunity. In this way the Qur’aan will also be completed and their work will not be hampered.

Another point that is brought to our notice in the Ha- dith is that Rasulullah fttbuy* informed us that any nafl deed in Ramadhaan is rewarded as much as a fardh in normal times, and a fardh in Ramadhaan carries the reward

of seventy faraa’idh at other times.

Our Faults

At this point we should ponder over our ibaadah. How much importance do we attach to it in Ramadhaan?

How many nafl do we perform? As for fardh deeds,, we ob-

serve how numerous people who after having eaten sah’ri get back into bed with the result that the Fajr ’salaab is neg-

lected. Many perform it, but not with Jamaa’ah. It gives the impression that we give thanks to Allah for the food we

had eaten for sah’ri by not performing the most important fardh or by not performing it with Jamaa’ah. Such a ’salaah has been termed defective. Rasulullah said that,

“There is no ’salaah for those near the musjid except in the

musjid”.

In the kitaab ’Mazhaahire Haq’ we find that there is

no reward for the 'salaah for persons who do not perform

’salaah with Jamaa’ah without any valid reason or excuse.

Similarly, in numerous cases at the time of if’taar

(boeka) Maghrib ’salaah is missed, and many who do not come to the musjid miss the Takbeer at the beginning or

12 Virtues of Ramadhaan

miss the first raka’ah. Many people hasten tQ get over the

Taraaweeh ’salaah early and even perform the ‘Ishaa' ’salaah before the time i>f ‘Ishaa’ commences. (Some do not pay any attention to ’salaah even in Ramadhaan.) -

That' is the way we look after our very important fardh .’salaah in Ramadhaan. Sometimes in the process of per-

forming one fardh; three others are destroyed. How often

do we see even the time of Zhuh-r 'salaah going by be-

cause we are asleep, while time of A’sr goes by because we are too busy buying, selling or cooking to prepare for if’taar.

If such is the case with the faraa’idh, then we can imagine how much less importance is given to the nafl ac-

tions. One finds that because of sleep, the time of ’salaatul

Ishraaq (after sunrise) and 'salaatud Dhuhaa (before noon) go by. Then what about ’salaat Awwaabeen (fust after Maghrib)? Here we find ourselves busy with If’taar and when thinking about Taraaweeh after about an hour this

’salaah too is wasted. Further we find that for ’salaatut Ta-

hajjud the time is the same as that for sah’ri with the result that this too goes. by. One may make a thousand excuses for not finding time for these nawaafil. These are all excuses

for not performing these ’salaah.

We see that there are many who do find the time to do

all these ’ibaadahs during these precious moments. I per- sonally had observed my ustaaz Maulana Khalil Ahmad

during many a Ramadhaan. He was a weak sickly person and of advanced age but inspite of these drawbacks he used

to read one and a quarter iuz of the Qur’an in nafl namaaz after Maghrib. Thereafter he used to have meals for about

half an hour. After performing all other necessities in prep-

aration for Taraaweeh. ’salaah he used to stand in Taraa- weeh for about two and a half hours when he was in India,

and when he was in Madinah Munawwarah the duration

was three hour$. Thereafter he used to sleep about two or

three hours (according to the season). Then he used to

again recite the Qur’aan in Tahajjud ’saalah until about half

an hour before Fajr. Then he ate sah’ri. From that time until Fajr he remained busy with reading the Qur’aan or re-

citing of wazifas. With the greyness of dawn he performed

Fair ’salaah, thereafter he remained in meditation (muraa- qabah) until Ishraaq. Having performed Ishraaq he used to

write his famous kitaab, ‘Bazlul Majhood’, commentary on

13

Gh. 1: Blessings and Rewards of Keeping Fast

Abu Dawood. Then he normally attend to letters and dic- tating replies up to mid-day. Then he used to rest upto

Zhuh-r ’salaah. Between Zhuh-r and A’sr he used to

recite the Qur’aan.

From A’sr Namaaz until Maghrib he used to be busy with tasbeeh and answering the queries of those who visi-

ted him. When he completed ‘Bazlul Majhood’ then part of

the morning used ..to be spent in' tilaawah and studying some monumental religious works, especially Bazlul Maj-

hood and Wafa al Wafa. This was his daily programme for

nafl ’ibaadah' throughout the year. In Ramadhaan however, he used to spend a bit more time, in his ’ibaadah, making

the rak’aats longer. For the ordinary person to observe the special programmes the other pious elders had for Ramad-

haan would be difficult. Shaikhul Hind Maulana Mahmoo- dul Hasan (Rahmdtullah alaihi) used to remain in nafl

’salaah from after Taraaweeh until Fajr, 'while also listening to the Qur’aan recited by various huffaazh one after theother.

Maulana Shah Abdurraheem Raipuri (d 1963) re-

mained busy with tilaawah (recitation) of the Qur’aan day and night through Ramadhaan. There used to be no time

for attending to -correspondence or meeting visitors. Only his special ones were allowed to wait on him after Taraa-

weeh for a short period while he drank a cup of tea. /

Advice

The reason for mentioning the manner in which these

saintly ones spent their Ramadhaan is not that we may just read without deriving any benefit or pass a casual remark. It is written with the object that we in our. way may build up courage and to the best of our ability endeavour to copy and follow their noble examples. Every pious elders pro-

gramme had its particular speciality. How wonderful

would it be if those who are not forced by wordly necessities, try their utmost to mend their religious life in this one

month after having allowed eleven months of the year, go by to destroy themselves.

As for those who have to be in their offices and be

present at eight, nine or ten in the morning, what difficulty will it be for them if they at. least in Ramadhaan, spend the time from Fajr until their hours of employment in reciting

14 Virtues of Ramadhaan -

the Qur’aan. After all our wordly needs we do find time in spite of office hours.

For those engaged in farming, who normally are hot bound to others nothing prevents them from reciting the

Qur’aan on their farm or -adjusting their daily routine. Then come the businessmen, shopkeepers and merchants. Noth-

ing prevents them in Ramadhaan from reciting their

Qur’aan during their shop hours or cutting short trading time in order to make time for recitation thereof. After all

there is very strong link between Ramadhaan and the Tilaa-

wah of the Qur’aan. Almost all Allah’s great scriptures were revealed in this month. Similarly, in this month the

Qur’aan. was brought down from the Lowhul Mahfoozh

to the Samaa’ud Dunyaa, from where it was revealed bit by bit to Rasulullah in a span of twenty three years.

Nabi Ibrahim (A.S.) received his scriptures on the first

and third of this sacred month. Nabi Dawood (A.S.) received the Zaboor on the twelfth or eighteenth. Nabi Moosa

(A.S.) received his Towrah on the sixth. Nabi Essa (A.S.) received the Injeel on the twelfth or thirteenth. From this we

note the great connection between the divine scriptures and the month of Ramadhaan. For this reason, as much ti-

laawah df the Qur’aan as possible should be made during this month. Such was the habit of our saints. Jibraeel (A.S.) used

to recite the whole Qur’aan to our Nabi Muhammad in the month of Ramadhaan. In some reports it is stated

that Rasulullah used to recite and he (Jibraeel) used

to listen. From joining these reports the ’ulama have said that it is mustahab to read the Qur’aan in such a manner that while one recites the other listens. Thereafter another

recites while others listen. So recite the Qur’aan as much as possible. Whatever time remains thereafter should not be

wasted. •

Rasulullah drew our attention to four more

things and advised that we should practice them as much

as possible. They are the recitation of Kalimah ’Tayyibah, Istighfaar, begging for Jannah and seeking refuge from Ja- hannam. Therefore it must.be regarded an honour to spend as much as available in these recitations. This will be the

true appreciation of the teachings of Rasulullah .

What is so difficult about keeping the tongue busy with the

recitation of Durood (’salawaat) or Laa ilaaha illallaah while being engaged in our daily tasks?.


In the same Hadith Rasulullah said a few more

things, Ramadhaan is the month of patience. Hence even if great difficulty is experienced in fasting one should bear it

with patience. One should not complain as people are fond-

of doing during hot days. If by chance sah-ri is missed then lamentations begin early in the day. Similarly, should diffi-

culty be experienced at the same time of Taraweeh, it too

should be borne with patience. Do not consider it a great calamity or trial, otherwise these deeds may be void of

blessings. When we turn our backs on worldly things, for- sake our very eating and drinking, then in the face of

Allah’s pleasure what are these difficulties?

Sympathy for the unfortunate

Further, the Hadith states that it is the month of sympathy, especially for the poor and destitute. Sympathy

should be of a practical nature. When ten things are placed

before us for if’taar, at least two or four of them should be set aside for the poor and needy. In fact they should be treated preferentially, if not then at least equally. They should certainly be remembered, hr showing sympathy for the poor, as in nil other matters, the Sahaabah R.A. were living examples, and in this, it is our duty to follow or at

least try to follow them. In the matter of sacrifice and sympathy only the courageous can emulate the Sahaabah.

There are numerous instances, if they are cited, will only leave one in astonishment.

Let us see the following example, Abu Jahm re-

lates that: “During the battle of Yarmouk he went in search of his cousins, taking with him a water bag to give him to drink and also wash his wounds if he was found alive or

wounded. He found him lying among the wounded. When I asked him whether he wanted some water, he indicated

‘yes’. At that moment someone near him moaned. My cousin- pointed to that person indicating that I should first quench the thirst of the neighbour. I went to him and found that he too needed water, but just as I was about to give him water, a third person groaned near him. The second

one pointed to this third person meaning that I should give the third one to drink first. I went to the third person but

before he could drink, I found out that he had passed away, whereupon I returned to the second one only to find that he too had passed away. When I came to my counsin, he

too had become a martyr”.

16 Virtues of Hamudhdcm

This is the type of sympathetic character our fore- fathers had. They preferred to die while thirsty rather than

to drink before a strange Muslim brother. May Allah be pleased with them all and grant us ability to follow in their footsteps.

Roohul Bayaan quotes from Imaam Suyuti’s jaam4 ’Sagheer and Imam Sakhaawi’s Maqaasid the narration of Hadhrat Umar that Nabi said, “At all times my ummah there will be five hundred chosen servants and

forty abdaal (pious ones, totally devoted to Allah). When

anyone of these passes away then immediately he is suc-

ceeded by another. The Sahaabah inquired, “What are ex-

clusive deeds? Rasulullah replied, ‘They overlook the injustices of the transgressors, and they show kindness

to those who illtreat them, and from the sustenance pro- vided for them by Allah, they engender sympathy and gra-

ciousness,” In another Hadith it is stated that whosoever feeds the

hungry, clothes the naked, and grants shelter to the travel- ler, Allah shall save him from the terrors of Qiyaamah.

Yahva Barmaid used to grant Imaam Sufyaan Thowri one thousand Dirhams every month, whereupon Imaam

Sufyaan used to prostrate himself before Allah praying “O Allah Yahya has seen sufficiently to my wordly needs. See You, through Your Great Mercy, to his necessities in the

Hereafter.” After the death of Yahva some people saw him in their dreams and on inquiring what had happened to

him in the hereafter, he replied: “Through the prayers of

‘ Sufyaan I have been forgiven by Allah’

Further, Rasulullah mentioned the virtue of

feeding a fasting person at the time of breaking the fast. In one Hadith it is reported that upon him who feeds a

person to break the fast out of his halaal earnings, the

angels confer mercy upon him during the nights of Raihad- haan, and on the night of Laylatul Qadr Jibraeel shakes hands with him. The signs of this is that his heart becomes

soft while tears flow from his eyes.

Hammaad bin Salamah. a very famous Muhaddith

used to feed fifty people every day during Ramadhaan at

if’taar. (Roohul Bayaan)

Thereafter the Hadith of Rasulullah ,*2^^ called the

17

C'h. I: Blettsings and Reivards of Keeping Fast

first -section of Ramadhaan the coining of mercy, whereby it

is meant that Allah’s favour i$ with the believers. Those who are thankful to. Allah. for His bounties, receive even

more. The Qu’raan says, “If you are thahkful, f will surely grant you more.” (Surah-14:7) ;

During the second section of Ramadhaan forgiveness begins to descend as a reward for. the fasting during the

first section. The last section of the Ramadhaan brings immunity from entrance in jahannam. This is corroborated by

many similar Ahaadith. In my personal opinion. Ramad- haan has been divided into, three sections because people

are normally of three different kinds. Firstly, there are

those who have no burden of sin6. For them Allah’s Mercy and Bounties descend from the very beginning of Ramad-

haan. Secondly, there are those whose burden of sips are not too heavy. For them forgiveness descends after one

third of Ramadhaan has passed. Thirdly, there are the' real sinners'. For them forgiveness comes after having fasted the major section of Ramadhaan. As those who attained Allah’s Mercy right at the beginning, they are the very fortunate

ones because of the great amount of mercy they have received. (And Allah knows best).

Another point mentioned in the Ahaadith is that mas- ters should be lenient to their servants in Ramadhaan be-

cause, after all, they too are fasting. Unnecessary hard work or too much of it vvill be a burden fpr them. So why should an extra worker not be hired when the work is too much?

That of course only applies when the servant himself fasts, otherwise there is no difference for them between Ramad-

haan and any other month.

Words cannot describe the position of the shameless oppressor who does not himself fast and drives his em-

ployees unnecessarily, and if there is any delay due to

’salaah or fasting he is outraged. Regarding such persons the Qur’aan states, “And soon the oppressor will come to know where his abode is. (In Jahannam)

Lastly, in the Hadith Rasulullah exhorted that

four things should be repeated constantly. Firstly the reci-

tation of Kalimah ’Tayyibah, which in the Ahaadith is called the highest form of thikr. In “Mishkaat” Abu Sa’iyd Khudri reports, “Once Nabi Moosa (Alayhis Salaam) begged of Allah to grant him a special prayer by which he can remember Allah and also (by which he could) ask

18 Virtues of Hamad haan

Him”. Then Allah informed him to recite this kalimah.

Sayyidina Moosa said, “O Allah, this is a verse recited by all your servants, I desire, a special prayer”. Allah replied, “O Moosa, if the seven heavens, the earth and all its occu-

pants including the angels, except Myself are placed on one side of a scale and this kalimah on the other, then this

kalimah will outweigh everything”.

In another Hadith it is stated, “Should anyone sincerely recite this kalimah, the doors of Jannah open up for

him immediately and nothing can stop him from reaching

Allah’s Throne”. The only condition is that the reciter should refrain from major sins.

Allah’s pattern is that He grants basic needs in abundance. We see all over the world that whatever is generally

required is found in abundance,, For example, water which

is a -basic necessity. How common has Allah, in His infinite mercy, made this basic necessity. And how rare has he

made the unmeaningful use of alchemy. Similarly the Kali-

mah ’Tayvibah is the most excellent form of thikr. Allah has made it common to humanity, so that none is deprived of it. Hence if any person is deprived, of it, it is only due to his misfortune. There are numerous Ahaadith regarding its virtues and for the sake of brevity they are not mentioned here.

The second of .which a lot should be recited is Istigh- faar. The Ahaadith report the virtue of Istighfaar and in

one Hadith we read, “Whoever says much Istighfaar, Allah opens an exit for him from all difficulties and releases him from all sorrows. In a similar manner He receives rizq from

unexpected sources”. In another Hadith Rasulullah \y>

said that, “Every man is a sinner, but the best among the sinners are those who repent and seek forgiveness”. We will soon mention a Hadith where in it is mentioned that,

“When a man commits a sin, a black spot forms on his heart, but when he repents, it is washed away— if not, the

black spot remains”. Thereafter Rasulullah commanded us to beseech two things without which we cannot do, to beg Allah for entrance into Jannah and to seek refuge in Him from Jahannam.

May Allah grant you and I this good fortune.

Ch. I: Bli'ssings and ftoivards of Keeping Fast 19

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HADITH NO. 2

Abu Hurayrah relates that. Rasulullah said,

“My Ummah were given five things for jRamadhaan which

were not given to anyone except. them. For them, the' smell from the mouth of a fasting person is more sweeter to Allah than the fragrant smell of musk. On their behalf the fish in the sea seek forgiveness for the fasting persons until they

break their fast. Allah prepares and decorates' a special garden in fannah everyday and then says (to it)r “The time is near vtfhen faithful servants shall cast aside the great

trials, of the world and come to you”. In this month (for them) evil-minded Shaytaan is chained so as not to reach unto those evils to which they normally reach during other

months besides Ramadhaan. On the last night of Ramad-

haan they are forgiven”.

The Sahaabah R.A. thereupon enquired, “O Messenger of Allah, is that last night Laylatul Qadr? Rasulullah lt&z>\yr

replied, “No. But it is only right that a servant should be given his reward on having completed his service”.

Reported by Ahmad, Bazzaar and Bayhaqi

COMMENTARY

Rasulullah mentions in Hadith five such pres- ents from Allah which, were not granted to the fasting

people before Islaam. If only we can truly appreciate how great this bounty from Allah really is, and if only we could


sincerely try to gain those special favours: Firstly, we are told that the smell from the mouth of a fasting one is more beloved and sweeter to Allah than the smell of musk. The

commentators attach eight meanings to this. Of these, in my opinion, three are the most acceptable explanations; (a) Some are of the opinion that in the Hereafter Allah shall reward that smell from the mouth with fragrant smells

more sweet and pleasing than musk. This is the obvious

meaning. Durrul Manthoor has also concluded thus, therefore this appear to be the prefered explanation, (b) On the

day of Qiyaamah, when we shall rise from the grave, a sweet smell shall emanate, from the mouth of those who

fasted, which shall be better 'than musk-, (c) The version which in my opinion is most acceptable, is the view that in the world the smell is more fragrant than musk. This shows the bond of love between Allah and His fasting creation.

We all know that even a bad smell from a person

whom one loves truly and sincerely is in itself— regarded favourably by the lover, who in this case is Allah Himself. Allah wants to grant the fasting one complete closeness, that so he becomes like the beloved one. Fasting is one of

the most accepted forms of ’ibaadah in Allah’s sight. For this reason the Hadith states thait the reward for every

deed is carried by the angels, but Allah says, “The reward for fasting, I Myself will give, because it is for Me alone”. Another version of the same Hadith according to some

Mashaa'ikh (when read in a different way) says, “I Myself become his reward”. And what greater reward can there be. for the lover than to gain the beloved? In one Hadith we

read, “Easting is the door to all other forms of Tbaadah”. This means that through fasting the heart becomes enlight-

ened through which one is encouraged towards all other ’i obaadah. This is the case only if fasting becomes fasting

in the true sense of the word and all its requirements (as shall be explained later), and not just remaining hungry and thirsty.

NOTE: At this juncture I wish to draw attention to one point, because of this Hadith some Imaams (especially

Imaam Shafi’iy) prohibited cleansing of the teeth with miswaak in the afternoon, whereas the Hanafis consider it to

be mustahab at all times. The Imaam’s reason is that through miswaak the smell from the teeth is removed. The

odour referred to here is the smell resulting from the stomach being empty, having nothing to do with miswaak.

Ch. 1: Blessings and Rewards of Keeping Fast 21

The second special favour is that fish in the sea make

Istighfaar for the one who fasts. The aim here is to explain

that many beings offer prayer on his behalf. This point has been mentioned in many Ahaadith. And in some Ahaadith

it is mentioned that the Malaa'ikah (angels) make Istighfaar for them. My uncle Maulana Muhammad Ilyaas used to

say that this is apparently so because Allah says in the

Qur’aan, “Verily those who believe and do righteous deeds, Allah shall make them beloved (in this world)’’. One Ha-

dith clarifies this, “When Allah loves a person. He says to

Jibraeel A.S. ‘I love this person, you should also love him’. Jibraeel A.S. then also loves that person and announces in

the heavens. “That such a person is loved by Allah. You all

should love him’’. Thereupon all the dwellers of the heavens begin to love him. Then, love for that person

spreads on earth”. Normally only those who are near to a person seem to love him but here that love spreads all over, even the animals in the jungle and the fish in the sea do the same. They all pray for him.

The third favour bestowed on the fasting ones is that Jannah becomes decorated for them. Another Hadith states

that at the beginning of every year, the decoration and adornment of Jannah begins for the coming Ramadhaan. We know that when a well known person is expected to

arrive, great care - is taken in the preparations for his coming. At the time of marriage for example, preparations commence months in advance. Likewise ft is with Ramad- haan.

The fourth favour is that the rebellious, evil sowing

shayaa’teen are chained (detained), as a result of which evil is diminished. One would expect that because of the great

desire, for ibaadah in the blessed month -of Ramadhaan,

shay’taan would try just as hard to pull the faithful from their path so that much more evil would be committed. That is not the case. On the contrary we see so much less

evil. How many drunkards do we not see, who, just because of the blessed month of Ramadhaan, do not drink.

How many other evil doers do we not see casting aside evil

just because of the blessed month of Ramadhaan. Commit- ting sins during the -month of Ramadhaan does not con-

tradict the meaning of the Hadith, because the Hadith

mentions only the rebellious shayaa’teen. Thus sin could be due to the influence of the non-rebellious shayaa’teen. In some Ahaadith the chaining of the shay’taan is not


qualified, but this could be qualified by those Ahaadith in

which the ‘rebellious' shay’taan is mentioned'. A question may arise here, that when the shayaa ’teen are chained, how is it that we still see evil committed even though to a lesser

degree? Our reply is that evil may not necessarily be

caused by the Shayaa ’teen. Having for eleven months lived in obedience to shay’taan’s whims and wishes and because

of the performance of' deeds advised by him having become second nature to us, evil is done in and out of Ramadhaan.

Thus even though shay’taan has been chained his influence

in us has become so strong that we follow his' path on our own.

Another answer to the question is Rasulullah

said that, “When a person commits a sin, a black spot forms on his heart. When he sincerely repents, it is re-

moved, otherwise it remains. When he again commits a sin another spot forms until his heart becomes completely

black. Thereafter no good can reach his heart”. With reference to this Allah says in the Qur’aan, “By no means. But

on their heart is the stain (of the ill)”. That their hearts have become totally rusted. In such cases these hearts have a natural inclination towards sin. This is the reason why

many fearlessly commit one type of sin, but yet if con- fronted with another sin of. similar magnitude then their

hearts repudiate it. Whereas in sin these two misdeeds are

equal similarly when these sins are constantly committed

out of Ramadhaan the heart is tainted by them, thus resulting in these sins being committed without the presence of

the shay’taan. My personal opinion is that not all shayaa ’teen are chained. Only the most rebellious ones are. All of us can see in Ramadhaan it does not require a great amount of effort and exertion to do a good deed. Neither does it require great self control and sacrifice to avoid evil as in other times. Maulana Shaah Ishaaq was of the opinion

that for the evil ones only the most rebellious shayaa’teen are chained whereas for the righteous ones all shayaa’teen are chained.

The fifth favour is that forgiveness is granted on the final night of Ramadhaan (see previous Hadith), because

of this great favour the Sajiaabah thought this night must be Laylatul Qadr. They knew the great blessings of that night and accordingly asked Whether that was Laylatul

Qadr.

Ch. I: Blessings and Rewards of Keeping Fast . zo

The reply was that it was not. This is merely the favour granted for having given Ramadhaan its due right to the end.

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HADITH NO. 3

Kaab bin Ujra. relates, “Rasuiuliah f* said, “ Come near to the mimbar”. And we came near to the .mimbar. When he ascended the first step of the mimbar he said

“Aameen”. When he ascended the second step of the mimbar he said, “Aameen”. When he ascended the third

step he said, ~ “Aameen". When he descended we said, “O -Rasul of Allah, we have heard from you today something

which we never heard before”. He said, (When I ascended

the first step) Jibra-e'el A.S. appeared before me and said, “Woe to him who -found the blessed month of Ramadhaan and let it pass by without gaining forgiveness”. Upon that I said, “Aameen”. When I ascended the second step . he said “Woe to him before whom thy name is mentioned and then does not read durood (‘salaat. ala n Nabi) on you”. I re-

plied “Aameen”. Whep I ascended the third step he said, “Woe unto the person in whose presence both parents or one of them attain old age, and (through failure to serve

them) is not allowed to enter fannah" I said “Aameen”. Reported by jjaakim.


COMMENTARY

In his Hadith it appears that Jibra-eel A.S. expressed

three curse upon which Rasulullah said, “Aameen” every time. In Durre Manthor it is reported that Jibra-eel

commanded Rasulullah to say “Aameen”. Being an angel of. such a high stature, Jibra-eel instruction to Rasu-

lullah to say “Aameen” upon curses. May Allah in His infinite mercy grant us help and save from these evils.

The first person finds himself in Ramadhaan, the

month of blessing and righteousness, and still spends time

in sin and disregards his duties' and thus does not gain forgiveness. Ramadhaan is the month of Allah’s Mercy and if

this month is spent in evil and negligence, then how can he expect to be pardoned for his sins? If he .cannot . gain

Allah’s pleasure in Ramadhaan, then when will he? What doubt is there about his failure. Moreover, in Ramadhaan

numerous opportunities are found for forgiveness.

- The second unfortunate person is the one who- hears

Rasulullah ’s name mentioned and yet does not

recite (durood) ’salaat alan Nabi on him. This has- been mentioned in many other Ahaadith as well. For this

reason some Ulama consider it to be waajib to read ’salaat alan Nabi (durood) whenever the name of Rasulullah

is mentioned.' Besidesthe curse in this 'Hadith. many other

warnings have been* reported. In some Ahaadith the person who fails to do so is called an unfortunate and a miser.

At some places such people are even mentioned to be among those who are deserters and who have lost way to

Jannah, or among those who will enter Jahannam* and

those who are irreligious, and those who will not be allowed to look at the blessed face of Rasulullah . The

Ulama give us different interpretations of these Ahaadith.

The fact is that Rasulullah’s warning to the one who

fails to recite ’salaat alan Nabi (durood) is so severe that it is difficult to endure. And why not? After all, the favours

bestowed upon this Umm'ah through Rasulullah are of such a nature that neither pens nor lectures can db jus-

tice in describing them. His favours on us are indeed so

great that they truly justify the numerous warnings. On the

other hand7 the reward for ’salaat alan Nabi (durood) is tre-

25

Ch. I: Blessings and Heivcircfs of Keeping Fast

mendous and to be deprived of this good act is indeed wickedness itself. The Hadith teaches us that, whosoever

recites one ’salaat alan Nabi (durood-) on Rasulullah

on them Allah sends ten mercies and for them the Malaa’i-

kah make duaa’. All their sins are forgiven, their rank is elevated, reward is received as much as Mount Uhad, and

on their behalf Rasulullah /^'(p shall make shafaa-at on

the day of Qiyaamah. Further promises of reward are: At-

taining Allah’s pleasure and mercy, immunity against His anger, also safety from the terrors of Qiyaamah, and seeing

one’s promised place in Jannah even while on this earth. Many promises are mentioned for reciting ’salaat alan Nabi (durood) a certain number of times. Besides these there is

the promise of not ever being troubled by poverty and need. Promise of achieving nearness to Rasulullah

in Allah’s court, the promise of help against enemies, the promise to cleanse the heart from hypocrisy 'and spiritual ailments and the promise of gaining the affection of others. Many glad tidings have been mentioned in the Hadith for

the reciter of ’salaat alan Nabi (durood) in abundance. The

’Ulama of Fiq have said that it is fardh to recite ’salaat alan Nabi (durood) at least once in a life time, while it is waajib

to recite it every time the name of Rasulullah is mentioned. Some say it is mustahab.

The third person is the one in whose presence one or both of his parents reach old age and yet is unable to gain

)annah through failure to serve them. This has been ex-

plained in many Ahaadith. The ’Ub ma have stated that in

every permissible act is .it compulso.j to obey ones parents’ commands. One should not be disrespectful to them, but be

humble even though one’s father and mother be non-believers. Neither should one raise his voice above theirs, nor

address parents by their first names. They should be given

the preference to do anything before and ahead of you, (viz. eating, walking, sitting, etc.) when they have to be called towards good and prohibited from evil, it should be done

with softness. If they refuse to accept, they should still be

honoured and respected. And duaa’ for their guidance should be made. In one Hadith it is related, “The best of doors entering Jannah is. the father. If you wish, iook after

this and if you wish, destroy it”. A Sahaabi inquired

from Rasulullah ^2fe>^p“What are the fights that are due to

parents?” He replied, “They are your jannah and jahan-


nam”. Their happiness is Jannah and their displeasure is Jahannam. Further it is stated in the. Hadith that, “When an obedient son looks with love and devotion to his par-

ents, the reward for that gaze shall be the same as for amaq-

bool (accepted)’’. In another Hadith it is stated that,

“Apart from associating other gods with Allah, Allah forgives all as He pleases. However, He inflicts the punish-

ments for disobedience to parents in this world before

death”. A Sahaabi jOfc*-' said, “O Messenger of Allah, I

want to go for jihad”. Rasulullah asked, "Is your

mother alive?” He replied, “Yes”, Rasulullah then said, “Serve her, Jannah lies beneath her feet for you”. It is mentioned in the Hadith. “The pleasure of Allah lies in

pleasing one’s father, and Allah’s displeasure lies in dis- pleasing one’s father”. In numerous other Ahaadith the

importance and virtue of this has been discussed. From the above -it should not be deduced that where parents had not been properly treated and respected and are now dead, there is no other way out except Jahannam for the children.

In Shari’ah there is a way out. The Hadith teaches us that in such cases one should make duaa’ and Istighfaar for them, and by doing so, one will be counted among those who are obedient. Another Hadith states that the best one

can do after one’s father’s death is to treat his friends and companions in a manner, just as the father would have done.

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HADITH NO. 4

'JJbaacLah bin ’Saamit reported that Rasulullah one day said when Ramadhaan had drawn nedr, “Ramad-

haan, the month of blessing has come to you, wherein Allah turns towards you and sends down to you His

special mercy, forgives faults, accept prayers, looks at your

competitions for the greatest good and boasts to His mal-

27 Ch. I: Blessings and Rewards ol Keeping Fast

aa’ikah'-about you. So show to Allah your righteousness from yourselves. For verily the most pitiable and unfortu-

nate one is the one who is deprived of Allah’s mercy in this month”.

Reported by Tabraani.

COMMENTARY

In this Hadith we read about the spirit of competition

among .the believers. One trying to do more 'good deeds than the other. In.- our own home, I am greatly pleased seeing how the womenfolk vie with each other, the one

trying to recite more of the Qur’aan than this others, so that in spite of domestic responsibilities, fifteen to twenty juz of

the Qur’aan is read by one daily. I mention this only with a sense of gratitude to Allah, mentioning His favour and not

to boast. May Allah accept their and our deeds and increase our good deeds.

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HADITH NO. 5

Abu Saeed Khudri relates that Rasulullah said,

“Everyday and night of Ramadhaan Allah sets free a great number of souls from fahannam. And for every Muslim

during everyday and night there is a time when his duaa' is certainly accepted.

Reported by Bazzaar.

COMMENTARY

Apart from this Hadith, there are many others stating

that the diiaa’ is accepted at the time of if ’taar. Unfortu- nately at that time we are so engrossed in eating if’taar that

we have no time for duaa’, nor do we recall the duaa’ of if’taar. The famous duaa* at if’taar is:

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“O Allah for you have I fasted, in You do 1 believe, and on You do I rely and now. I break this, fast with food coining

from you”

In this Hadith book this duaa’ is mentioned conci- sely.-

Abdullah bin Amr bin A1 Aas used to read the

following duaa’:

U ydi b\ ̂ dJu-j 'J\ dMJ -J\ tfs\ “O Allah, I beg you, through voiir infinite mercy which surrounds all things, to forgive me”

In some books we read that Rasul ullah used to say.

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“O You who are Great in bounties, forgive me”.

Various duaa’s are mentioned in the ahaadith. Re-

member that no special duaa’ is fixed. This time (at if’taar) is one when duaa’ is accepted. Submit before Allah your needs and if you remember, then make duaa’ for me too. (The publishers also humbly request your duaa’s).

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HADITH NO. 6

Abu Htirairah reports, Rasulullah ftb&dr said, “There are three people whose duaa's are not rejected, the fasting person until he breaks the fast, the just ruler and the

duaa's of the oppressed whose duaa' Allah lifts above the clouds and opens unto it the doors of the heavens, and Allah says, I swear by My honour, verily I shall assist you

even though it may be after some time”. • ' Reported by Ahmad and Tirmizhi.


COMMENTARY

In.Durre Manthoor it is reported from Aa-’ishah (R.A.) that

when Ramadhaan arrived, the colour of Rasulullah’s

face used to change. He then used to increase ’salaah, became even more humble in his duaa’s and had* even more fear for Allah. According to another report he hardly ever lay down in bed until Ramadhaan came to an end.

Further, in a Hadith it is stated that the Malaa’ikah bearing the throne are commanded in Ramadhaan to leave every-

thing else and recite 'Aameeii” to the duaa’ of those who

fast. There are many Ahaadith . stating that the duaa’s during Ramadhaan in particular are accepted. When Allah has promised and His truthful Nabi has informed

us, there should be no doubt whatsoever about the truth of

these reports. Yet it is strange that in spite of this, we still find such people who apparently do not get what , they

make duaa’ for. They ask and do not receive. This does not mean that their duaa’s have been rejected. One should at this point understand the meaning of duaa’ being answered.

Rasulullah informed us that when a muslim

makes duaa’ for anything from Allah, except for the sever- ance of ties with relatives or for a sinful thing then he defi-

nitely receives one out of the following three things: Firstly

he gets the exact thing for which he made duaa’. Secondly, if that is not received, Allah either removes from his some

great calamity in exchange for that which he desired, or

thirdly the reward for the thing for which he made duaa’ is kept deposited for him in the Hereafter. Another Hadith

states that on the day of Qiyaamah Allah will call His ser-

vant, and say to him, “O My servant, I used to command you to ask of me I had promised to answer. Did you beg of

Me?” The servant will answer, “Yes I did”. Then Allah

shall reply, “You did not put forth any request which had not been accepted. You made duaa’ that a certain calamity should be removed, which I did for you in the worldly life.

You made duaa’ that a certain sorrow should be case off you and the effect of that sorrow was even known to you.

For that I have fixed for you such 'and such a reward”. Ra- sulullah says, that person shall again be reminded

of each and every duaa’, and he shall be shown how it had been fulfilled in the world or what reward had been stored

for him in the hereafter. When seeing that, he shall wish


that not a single duaa’ of his. should have b[een answered on earth, so that he could receive the full rewards only in the Hereafter.

Duaa’ is indeed very important and to neglect it at any time causes us great loss. Even when the outward signs

seem to indicate that our duaa’ is not answered, courage

should not be lost. At the end of this' book, in the lengthy Hadith which we will be discussing, it is also apparent

that Allah in answering duaa’s, considers first of all our own good and welfare. Should Allah find that granting what we beseech of Him is beneficial, then He grants it,

otherwise not. Actually it is Allah’s favour that we do not always get what we ask for, since very often, because of our

lack of understanding, we beg for things which are not beneficial at a particular time.

Once again I must draw your attention to the fact that men as well as women suffer from a disease of cursing their children in their anger and sorrows. Be very careful. In the

sight of Allah there are certain times when whatever duaa’ is made it is immediately answered. So here due to our stu-

pidity. the child is cursed and when the effect of that same

duaa’ comes over the child and lands him into calamity, the parents go crying and wailing from side to side not

even realising that-this is the result of their own curse. Ra-

suluilah - commands us not to curse ourselves, our children, possessions, or servants.

It is just possible that this is the curse that is heard and

answered at a. time when all requests are granted, especially in Ramadhaan, which is filled with such special

mustajjad (accepted) moments. Hence in this month great care should be taken. Sayyidana Omar reports from

Rasulullah “The one who. remembers Allah during

Ramadhaan is forgiven and. the one who makes duaa’ to Allah is not forsaken”.

Ibn Mas’ood reports that on every night pf Ram- adhaan a caller from the heavens calls out', “O you seeker

of good come, come near, O you seeker of evil, turn away

(from evil) and open your eyes”. Thereafter that angel calls out, “Is there any seeker of forgiveness that he may be for-

given? Is there any one repenting .so that his repentance

shall be accepted? Is there anyone making duaa’ that his

duaa’ may be granted? Is there anyone begging anything so

that his plea may be fulfilled?”


Lastly it should be borne in mind that there are certain

conditions on which duaa’s are accepted. Among these is halaal food. Where haraam is consumed duaa’ is not ac-

cepted. Rasulullah said, "Many a greatly troubled

one in distress' lifts up his hands to the heavens making

duaa', crying, ‘O Allah, O Allah’. However the food he eats is haraam, what he drinks is haraam, his clothes are of

haraam and in such cases -how can his duaa’ be ac-

cepted?" A story is related about a group of people in Kufa

whose duaa’ used to be always answered. Whenever a ruler was over them, they used to make duaa’ for a curse upon him which quickly came to destroy him. When Haj- jaaj became ruler there, he invited these people, among

others, to a feast. After having eaten, he said, “Now I am not afraid of the duaa’ for curse upon me from these

people because haraam food has entered their stomachs". At this stage let us ponder over how much haraam is being consumed in these times when people are even trying to make permissible the earnings of interest money. We find

our people go so far as to think that bribery and what is obtained from it is permissible, while our traders very often,

when dealing with people, deceive them.

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HADITH NO 7

Ibn Umar relates Rasulullah said, “Verily Allah and His Malaa’ikah send mercy upon those who eat sah’ri (sower — suhoor)”.

Reported by ‘Tabraani.

COMMENTARY

How is Allah’s favour upon us that even the partaking

of sah’ri is a virtuous act which is enormously rewarded. There are so many Ahaadith in which the virtues of sah’ri are expounded and rewards mentioned. Allaama Ainy — commentator on Bukhaari gathered Ahaadith from seven-

teen Sahaabah on the excellence of sah’ri. All ’Uiama are agreed it is mustahab. Many are deprived of this great


reward because of laziness. Some even finish Taraweeh

and then eat, (which they regard as sah’ri) and get into

bed. What great blessings do they loose! Sah’ri actually means partaking of food shortly before Fajr (ref: Qamoos).

Some authorities say that the time for sah’ri commences after half of the night has passed (Mirquaat). The author of

Kash-shaaf (Zamakhshari) divided the night into six por-

tions stating that the last one of them is the time for sah’ri When the night (from sunset till dawn) lasts for twelve hours then the last two hours would be the correct time for

sah’ri. It must also be remembered that 'to eat at the latest time is better and greater in reward than eating earlier, on

condition that no doubt remains as to sah’ri had been eaten before or after the time of Fajr. The Ahaadith are full

of the virtues of sah’ri. Rasulullah said, “The differ-

ence in our fasting with that of Ahulul-Kitaab (Jews and' Christians! lies in partaking of food at sah’ri time, they do

not”.

It is mentioned in the Hadith, “Eat sah’ri because in

it lies great blessings”. It also mentioned, “In three things there are. great blessings, in Jamaah (company), in eating

thareed and in sah’ri”. In this Hadith the use of the word jamaah is general, whereupon we deduce it to refer to

’salaah with jamaah and all those righteous deeds done together and Allah’s help comes to them. (Thareed is a deli-

cious type of food, in which dry baked bread is mixed with gravy containing meat). The third thing mentioned in the

IJadith is sah’ri when Rasulullah used to invite

any of the companions to eat sah’ri with him, he used to

say, “Come and partake of blessed food with me”. One Ha-' dith says, “Eat sah’ri and strengthen yourself for fasting. And sleep in the afternoon (siesta) so as to gain assistance

in waking up in the latter portion of the night (for ‘ibaadah)”. Abdullah bin Haarith reported that one of the Sahaabah said, “I once visited Rasulullah at such a

time while he was busy partaking of sah’ri. Rasulullah then said, “This is a thing full of blessings which Allah has

granted you. Never leave it”.

Rasulullah ^-11' has encouraged sah’ri in numerous Ahaadith, “Even though there be no food, then too one date should be eaten or a drink of water taken”. Thus, when there definitely lies great blessings and reward in

sah’ri, muslims should endeavour to gain as such as poss-

33 Ch. I: Blessings and Rewards of Keeping Fast

ible. However, in all things moderation is important, while going beyond the bonds of moderation is harmful. Neither should so little be eaten that one feels weak throughout the

period of fasting, nor should so much be eaten that discomfort is felt in the digestive organs. Many a time we have

been prohibited in the Hadith from filling the stomach excessively.

In his commentary on Saheeh Bukhaari, Ibn Hajar has

mentioned various reasons for the blessedness of sah’ri.

(a) Because in it the sunnah is followed.

(b) Through sah’ri we oppose the ways of the Ahlul- Kitaab; which we are at all times called upon to

do: They do not have sah’ri when fasting.

(c) It provides strength for jbaadah.

(d) It promotes more sincerity in ibaadah.

.(e) It aids in eliminating bad temper which normally comes about as a result of hunger.

(f)

. It provides an opportunity to assist the needy at

. that early hour, especially a poor neighbour.

(g) Sah’ri is at a time when duaa’s are accepted.

(h) At the time of sah’ri one gets the opportunity to remember Allah’s, Thikr and lift up the hainds to Him in duaa’.

These are a few of major reasons. There are others as well.

Ibn Daqeequl 'Iyd says that some ’Sufis are doubtful whether the eating of sah’ri is against the object of fasting or not. They maintain that the object of fasting is to stay

away from food, drink and sexual desires, therefore sah’ri is against the object of fasting. In many opinion the amount

to be eaten should be less at both sah’ri and if’taar, however this varies according to different persons and their ac-

tivities. For example, for those students who are busy

seeking knowledge of Deen, little food at sah’ri as well as if’taar, will be harmful. For them it is better not to have very little, because they seek Deeni knowledge which is

very important (for the preservation and spread of Islaam). Similar is the case of those who are busy with thikr and other Deeni activities. Once Rasulullah announced


to those proceeding to jihaad, “There is no virtue in fasting while travelling”. That was in the month of Ramadhaan when some Sahaabah were busy with fardh fasting. This

was because of jihaad. However if -eating less does not cause laziness and weakness .in doing important Deeni

work, then there is no harm in eating less. Allaama Sharaa-

ni R.A. mentions in Sharh Iqna, ‘‘A convenant was made with us that we shall not fill our stomachs completely

when eating especially in the nights of Ramadhaan”. It is better that one should eat less in the nights of Ramadhaan than on. other nights. After all, what type of fast is it after

having filled oneself at sah’ri and i’ftaar? The Mashaa’ikh of ’Tariqah have said, “Whoever remains hungry in Ramad-

haan, shall remain safe from the evil of shay’taan through the year until the next Ramadhaan”. Numerous other Mashaa’ikh have also emphasized this point.

In the commentary of Ihvaa*. Awaarif quotes that, Sahi bin Adullah Tastari used to eat only once in every fif-

teen days, while in Ramadhaan he ate only-one morsel. In order to follow the sunnah he used to have a drink of water

for sah’ri and i’ftaar. Shaikh Junaid R.A. was a man who always used to fast throughout the year. However, when noble friends used to visit him occasionally, he used to

break his fast and eat with them saying, “The virtue of breaking fast and eating with (such noble) friends is not less than fasting (nafl).

Similarly we can mention the experiences of numerous saints, who through little food used to train their inner selves, but once again bear in mind, that it should not be carried out to such an extent that the religious activities

and responsiblities are neglected as a result of weakness in the body.

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HADITHNO. 8

Abu Hurayrah relates that Rasulullah said,

“Many are the ones who fast, attaining nothing by such

35 Ch. I: Blessings and Heivards of Keeping Fast

fasting except for hunger, and many are the ones perform-

ing 'salaah by night attaining nothing by it. except for the discomfort of staying awake at night”.

Reported by Ibn Majah and Nasa-iy.

COMMENTARY

With regard to this Hadith, the ’Ulama have mentioned three different interpretations. Firstly this Hadith

may refer to those who fast during the day and then eat

if’taar with such food which is haraam. All the reward received for fasting is destroyed because of the great sin of

eating haraam, and nothing has been attained except hunger. Secondly, our Nabi may have meant those

who fasted properly but during fasting, kept themselves busy with backbiting and slandering others (see later). Thirdly, the person referred to may be the one who, while

fasting, did not stay away from evil and sin. Since Rasulul- lah yMfsi'O" sayings are concise, all forms of sin are included

here. Likewise is the case of ’salaah all night but because of

backbiting or other sinful act (e.g. allowing Fajr 'salaah to pass by) his noble act goes unrewarded.

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HADITH NO. 9

Abu ’Ubaidah reports, "I have heard Rasulullah saying, ‘‘Fasting is a protective covering for a man,

as long as he does not tear that protection ".

Reported by Nasa-iy, ibn Majah and ibn Khuzaymah

COMMENTARY

“Protective covering” here means such a covering whereby a man protects himself from his infamous enemy,

shay’taan. This is what fasting does. In another Hadith we are told that fasting “saves one from Allah’s punishment in the Hereafter”. One Hadith mentions “that fasting saves one from Jahannam (hell)”. Once somebody inquired from


Rasulullah /MMJ" “What causes the fast to break?” He re-

plied: “Telling lies and backbiting”.

This Hadith when read in conjunction with so many others, actually tells us to avoid such deeds. Such deeds

cause fasting to be wasted. We are fond of indulging in unnecessary conversation to pass the time of fast. Some

’Ulama are of the opinion that the telling lies, backbiting, slander etc., actually does cause the fast to break just as

eating .and drinking does. However the vast majority of

'Ulama believe that the feist does not actually break but becomes void of blessings.

The Mashaa’ikh have mentioned six things about which care should be taken in fasting.

Firstly, one should keep the eyes away from any place where one is not supposed to look. They even go so far as

to prohibit looking at one’s own wife with desire. So how much more important is it to avoid looking at another woman with desire. Similarly one should avoid looking at any evil place or where evil is committed. Rasulullah

/sSfeS'O' said, -“The evil eyes is an arrow of the shay’taan. Whosoever out of fear for Allah, prevents himself from

looking at evil, Allah shall grant him such faith, the sweet-

ness and ecstasy of which he will feel in the heart”. The

’Sufis interpret the above saying about scenes which one should avoid looking at including such places and things which distract the mind from the rememberance of Allah.

Secondly, guarding the tongue against telling lies, unnecessary conversation, backbiting, arguments, swearing

etc. In Bukhaari we read that fasting is a deterrent for the fasting person. For this reason those who fast should avoid

all nonsensical talk, joking, arguments etc. Should anyone

pick an argument, then say, “I am fasting”. In other words, one should not start an argument and when someone else starts it then too one should avoid it. When the one who

begins an argument is a reasonable person, then say to him

“I am fasting”. When the one who starts an argument is a foolish person then one should remind one’s self that, ”1 am fasting and must not respond to such meaningless

things”. One must particularly abstain from backbiting and lies. During the time of our Nabi two women were

fasting and suffered such extreme hunger that the fast became unbearable and both were on the point of death. The Sahaabah brought this to the notice of our Nabi

37

Ch. I: Blessings and Rewards of Keeping Fast

who sent a. bowl commanding them to vomit in It. When they both vomitted in the bowl, pieces of meat and fresh blood were found in it. The Sahaabah were greatly

surprised, upon which our Nabi fstety* said, "They fasted

'and avoided eating halaal food from Allah, but partook of haraam food by backbiting other people".

Something else that becomes dear from the aforegoing, that by backbiting, fasting becomes so much more difficult. For this reason both women almost died. Similar is the

case with sinful acts. Experience shows that on the faithful God fearing ones, fasting has no adverse effect, whereas the wilful transgressors mostly find it difficult. If you wish the

fast to be easy abstain from sins, especially backbiting.

Allah says in the Qur’aan that backbiting is the (actual) eating of the flesh of one’s brother. We find this description in the Hadith too. Once Rasulullah ^*0* on seeing a

group of people said, "Pick your teeth". They replied; "We did not partake of meat today", Rasulullah said, "A

certain person’s, meat is sticking to your teeth". This meant that they were involved in backbiting. May Allah keep us safe from this evil because we are very neglectful of this.

All are guilty of this. Backbiting is rife even in the assemb- lies of the religiously educated and those who are considered religious. What is most grieving is that we do not even

consider it to be backbiting. If one suspects that one is

Silty of backbiting then it is hidden by terming it a "re- ion of facts".

One of the Sahaabah inquired from Rasulullah

"What is backbiting?" Rasulullah replied, "To mention something about your brother behind his back which

he resents". The. Sahaabah then said, "And is it still back-

biting if- that thing mentioned about him really is in him?" Our Nabi said, "In that case (if that which was men-

tioned is really true) it is definitely backbiting. And if he is

guilty of it then you have slandered him". Once Nabi

passed two graves. He said, "On both these inmates of the graves the punishment of the grave has descended. One is being punished because of backbiting, the other because of

not having taken precautions when passing urine". Rasu- lullah also said, "There are more than seventy kinds

of evil in (using) interest. The mildest form of it is like having committed incest with your mother. And taking one Dirham of interest is a worse evil than having fornicated


thirty-five times. The worst and most evil form of taking interest is the humiliation of a Muslim. In the Hadith we are

sternly warned against backbiting and disgracing others. I

very much wanted to write down here a number of Ahaa-

dith on this subject because all our gatherings and conver- sations are generally filled with them (backbiting and

slander). However I finally decide not to do so because the

subject under discussion here, is something else— not actually backbiting. So having just noted down these few, I

once, again make duaa’ that Allah keep us safe from this evil. And I beg of my friends and brothers to pray for me too. We are all full of inner faults.

“Arrogance and pride, ignorance and negligence, dislike and malice, evil thoughts, lies and breaking of promises, ostentation and hatred,

backbiting and animosity.

What sickness is there O- Allah, that is not in me, Heal me from every illness and grant me my necessity. Verily I have a heart that is ailing,

Verily you are Healer of the sick”.

Thirdly, according to the ’Sufis, what- should be avoided is that the ears should be kept away from listening

to anything makrooh. It is haraam to say or listen to anything which should not be said. Rasulullah said that

in “backbiting both the backbiter and the listener are equal

in sin”.

Fourthly, the rest of the body should be kept away from ; sin and evil. Neither should the hands touch it, nor

the feet made to walk towards it. Special care should be

taken, especially at the time of if’taar. No such thing should enter it, about which there is any doubt as to its being ha-

raam or halaal. When a person -fasts, and at if’taar time breaks fast with haraam food, he becomes just like a sick

person who takes medicine- to cure himself of the sickness but also adds poison which destroys him.

Fifthly, after having fasted it is not advisable to fill the

stomach completely even with halaal food at if’taar, be-

cause then, the object of fasting is' defeated. Whereas fast-

ing helps to diminish one’s carnal desires, it also strengthens the angelic qualities of man and increases the illumination of the soul. For eleven months we have been

eating and drinking. What harm is there if one eats less for


only one month. We have a bad habit of filling our bellies

at if’taar for what was not eaten during the day and also at

sah’ri in preparation for the day, thus increasing our aver- age consumption. Many such things are eaten which we

normally do not eat- at - other times. In fact, during Ramad- haan we develop this type of bad habit.

Imaam Ghazaali R.A. asks the same question, “when

the object' of fasting is to conquer the dictates of Ibless and our carnal passions; then how can this possibly be done by

eating excessively at if'taar and thus defeating the objects? Actually in that case we have only altered the time of eating and have not decreased our food intake. Moreover

by having so many various types of delicacies which we do

not have out -of Ramadhaan and many people also have the habit of keeping special food items for Ramadhaan. There-

fore after fasting the full day we consume even more than we do in normal times. The result is that instead of lessen-

ing the cainal desires, these are considerably increased. The real benefit of fasting comes as a result of actual

hunger in the true spirit. Fasting has various worldly objec-

tives and benefits as the -observance of- Shar'i.. injunction, which is the ultimate aim. Our Nabi said,

“Shay’taan flows through the body of man like blood; so close up that path by remaining hungry”. All the limbs are spiritually nourished when the body is starved and when the body is stuffed then all the . limbs are spiritually starved.

Another object is that fasting gives us the chance of ap- preciating the plight of the poor and distitute and thus en-

gender sympathetic feelings<toward them. This could only be attained by remaining hungry and by filling the stomach,

with so much delicious food at sah’ri that one does not

feel hungry until if’taar. Once a person went to Bishr Haafi. He- found the saint shivering' from raid in spite of having warm clothes at his side. That person inquired, /‘Is this a time for taking off clothes?** Bishr replied; “There are num- berious poor and needy ones, I am unable to sympathise

with them. The most I could do is to be like them’’. The

‘sufis plead for the same attitude in fasting and so do the Fuqaha’s (Jurists). In Maraquil Falaah it is written, “Do not eat excessively at sah’ri as the prosperous ones do, for this

is the way to lose the object of fasting’’. Allaama ‘Ta-

h’taawi writes, “enduring the pangs of hunger is a cause for increased reward’’. Similarly a feeling of sympathy is


developed for the poor and hungry ones”. Our Nabi himself said; “Allah does not dislike the filling of anything to the brim more than He dislikes the filling of the sto-

mach”. In another H^dith Rasulullah says, “A few morsels are sufficient to keep one fit”. If anyone is bent on eating he should not overeat.- The best amount for a person is that one third should be filled with food, one third with

drink while the other third remains empty. After all there must have been some reason for which Rasulullah

fasted continuously for many day on end, without eating

anything in between. 1 had seen my ustaath Moulana Kha- lil Ahmed (R.A.) eating only slightly more than one thin

(hand made) bread (roti) at if’taar and at sah'ri during the whole month of Ramadhaan. When any of his near ones

used to urge him to eat more, he used to reply, “I am not hungry. Actually, I merely sat down to eat to be with my

friends”.

About Moulana Shaah Abdurraheem Raaipoori R.A., I have heard that in Ramadhaan, he used to fast for days on

end, having only a few cups of tea without milk- for sah’ri and if’taar apart from that nothing else. Once his most trusted follower (and Khalefah Moulana Shaah Abdulqaa-

dir remarked with anxiety, “Hadhrat you will become quite

weak, if you do not eat anything”. To this Moulana Shaah Raaipoori replied; “Praise be to Allah, I am experiencing

something of the ecstasy of Jannah”. (may Allah grant us all the ability to follow such pious ones. Aameen ).

. The sixth point is that after fasting one should always

have fear and anxiety as to whether one’s fast had been accepted or rejected by Allah. This should be the case with

all ibaadah. One never knows whether some such important thing may have left out about which no notice was

takan.One should fear that Allah may reject one’s deeds. Rasulullah said; “Many are the reciters of the

Qur’aan who are being cursed by the Qur’aan”. He also said, “On the day of Qiyaamah, one of those with whom Allah shall reckon first shall be a shaheed (martyr in the way of the Allah). Allah shall call him and reminding him

of all Allah’s favours bestowed upon him, which the shaheed shall admit. He shall then he asked; “What have you

done by way of expressing gratitude for those favours?” The shaheed shall reply; “If fought in your way till I became a shaheed”. Allah shall reply, “Not true. You fought so that you could be called a brave man. And so it

41

Ch. 1: Blessings and Reirards of Keeping Fast

was said”. Thereafter it shall be commanded that he be

pulled with his face on the ground and cast into Jahannam. Thereafter an aalim shall.be called. He too shall reminded

of Allah’s favours and asked the same question. He shall

reply, “O Allah, .1 strove to acquire knowledge, taught

others and for Your sake I recited Qur’aan”. Allah shall say, ‘‘Not true. You did all that merely to be said that you are learned and so it was said”. Then it shall be com-

manded that he too be pulled face on the ground and cast into Jahannam. Thereafter a rich man shall be called. He

too shall be reminded of Allah’s favours. He too shall

admit, and in reply to Allah’s question as to what he did to express his gratitude, he shall reply, ‘‘I did. not find any worthy cause wherein I did not spend out charitably for

Your sake”. Allah’s reply shall come. “Not true. You did all that so that is may be. said that you are very generous.

And so it was said”. Then it shall be commanded that he too be pulled face on the ground and cast into Jahannam. May Allah save us.

This is the result of ill-formed niyyahs. Numerous such instances are mentioned in the Hadith. The fasting

person must at all times safeguard his niyyah and at the same time fear for its adulteration. He should also con-

stantly make duaa’ that Allah Ta’aala makes this a cause for His pleasure, It should also be borne in mind that re-

garding your act as not being worthy of acceptance is one aspect and your hopes for the infinite grace and mercy of

Allah Ta’aala is another aspect. This latter aspect of Allah’s graciousness is unique. At times He converts even misdeeds to be rewardful (due to other good deeds that

follow the misdeed) then why be dispondent of reward for defective deeds? These six things are compulsory for all the righteous ones.

As for the exceptionally pious ones a seventh point is added. That is, during fasting, the heart should not be turned towards anyone else except Allah, so much that during the course of the fast it is a defect to worry whether

there shall be something to eat for if’taar. Some Shaykhs even consider it a fault to think about food for if’taar or that one should endeavour to acquire something, because this

shows lack of confidence in Allah’s promise of sustenance. In the commentary of Ihva ’ulumid Deeni the author men-

tions, regarding some Mashaa’ikhs, that should anything arrive for if’taar before the time of if’taar, then it was given


away fearing that the heart will now be set on the food for the rest of the day, which in turn -would reduce the reliance on Allah. This can of course only be practiced by the ex-

ceptionally pious ones we cannot even imagine having such faith. Should we try to follow that, we may destroy ourselves.

The Qur’aan commands, “Fasting has been prescribed for you”.. The commentators of the Qur’aan say that from this verse it is deduced that fasting is made compulsory for every portion of the body. Thus, fasting of the tongue means abstaining from telling lies, etc. Fasting of the ears means not listening to evil. Fasting of the eyes means not to look at any form of evil and sin. Similarly fasting of the self means to be free from greed and all carnal desires. Fasting of the heart means casting away from it the love for worldly

things. Fasting of. the ‘rooh’ (spirit) means to abstain (in this world) from the pleasures of the Aakhirah. Fasting of the mind means avoiding thoughts about the presence of any other being besides Allah.

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HADITH NO. 10

Abu Hurayah reports that Rasulullah said ,

“Whosoever eats on one day of Ramadhaan without a valid reason or excuse or genuine illness (acceptable in

Shari-ah ), shall never be able to compensate for that day

even by fasting the rest of his life". Reported by Ahmad,

Tirmizhi, Abu Dawood, and Ibn Majah.

COMMENTARY

The view of some ’ulama is that if anybody has without any valid excuse failed to fast any day of Ramadhaan and

dishonoured it by eating etc, such a person can never compensate (duly fulfil the Qadhaa) for this violation. Even by

fasting for the rest of one’s life that person cannot compen-


sate for this one day. Ali and others held the same

view. However the vast majority of 'lilama maintain that where one did not fast one day of Ramadhaan, then only one fast will suffice as compensation. On the other hand,

.when a person has started to fast in Ramadhaan and then breaks it during the day without any valid excuse, then

according to the Shari-ah, this person shall have to fast continuously for two months without a break in between..

No matter what happens, the true virtue and blessings of Ramadhaan will never be attained. This is the .meaning of the above Hadith ie. that where a day of Ramadhaan has

been lost without excuse, any number of fasts by way of

compensation will not bring hack the true blessings of even one day of Ramadhaan.

This all is for those who keep the qadhaa fast. How unfortunate and misguided are those who deny the fast and

do not observe it at all? Fasting is one of the fundamental

pillars of Islam. Rasulullah has mentioned five prin-

ciples of Islam. First and foremost is the oneness of Allah

and Muhammad being a Rasul (Messenger of Allah) and thereafter the four famous pillars: Namaaz, Fast, Zakaat and Haj.

How many Muslims do we find who are counted

amongst the Muslims, yet do not uphold even one of these five. In official papers and census they will be recorded as

Muslims, whereas in Allah’s sight they cannot be counted as such. Ibn Abbas - (R.A.) relates in a Hadith stating,

“Islam is based on three principles:— a. The Shahaadah, b. ’Salaah, c. Fasting. Whoever fails to uphold any of these is a disbeliever and it is permissible to give him capital pun-

ishment”. As regard to the latter portion of this Hadith, the ’ulama have said that they only become disbelievers when together with failing to uphold any principle, they also deny its necessity, or its being a principle. No matter

what interpretation is given, the fact remain that Rasulul- lah spoke against such people with utmost vehe-

mence. Hence, those who fail to keep up the faraa’idh of the Deen should indeed fear Allah's wrath. No one can escape death, and the pleasure and comforts of this life are short lived.

Only obedience to His commands can save us. There

are those ignorant ones who do not fast at all. So much worse is the position of those who do not only refuse to

44 . Virtues of Ramadhaan

fast, but speak such words whereby they scoff and jeer at the month of fasting in sarcastic, manner. This is something dangerous, bringing one to the brink of kufr. You may have

heard them say, "Fasting is for those yvho have no food in their homes not for me". Or “What does Allah gain by having us suffer hunger?" Such words should never be ut-

tered. It should be remembered that to scoff and jeer at, or poke fun at even the smallest part of our Deen becomes the cause of kufr (apostasy). Should any person not perform a single ’salaah in his life, not fast one single day, or fail to perform any fardh obligations in Islam, then that person does not become a kaafir, as long as one does not deny their being necessary. However one will certainly be pun-

ished for any fardh that has been neglected. But to scoff and jeer at any tiniest aspect of the Deen is kufr (apostasy), and can result in all good actions being invalidated. From this it can be seen how delicate this affair is. Such irre-

sponsible utterances should never be made about fasting

45

CHAPTER TWO

LAYLATUL QADR

Amongst the nights of Ramadhaan there is one called

“Laylatul Qadr” a night that is noted for its great blessings. The Qur’aan Kareem describes it as being greater in bless-

edness and spiritual virtue than a thousand months which in turn means that it is greater than eighty three years and four months.

Fortunate indeed is that person who attains the full

blessings of this night by spending it in ’ibaadah of Allah, because he has then attained reward for ’ibaadah of eighty three years and four months and even morfe. Indeed the

granting of this night to the faithful muslim is a great favour.

THE ORIGIN

Regarding this night, in a Hadith reported by Anas in Durre Manthoor Rasulullah is reported to have

said; “Laylatul Qadr was granted to my ummah and not to any other ummah before this’’. Regarding the reason for the granting of Laylatul Qadr, various- reasons are mentioned. One reason, according to some Ahaadith is given thus:

Rasulullah used to look at the longer lives of the

earlier people and was suddened when pondering over the much shorter lives of his own ummah. If his ummah had

wished to compete with the people before them in the

doing of righteous deeds/ because of their shorter lives it would be impossible for them to either emulate or surpass them. To compensate for this difference in their life span, Allah in His infinite mercy granted them with this night of

great blessing. This means that if -any fortunate one of this ummah spends during his life time ten such nights in the worship of his maker, he would have gained the reward for

’ibaadah of eight hundred and thirty years and even more. Another report states that; Rasulullah once related to the sahaabah the story of a very righteous man from

among the Bani Israa’iyl who used to spend one thousand months in jihaad. On hearing this, the sahaabah envied that person because they could not attain the same reward.

46 Virtues of Hamadhaan ■

whereupon Allah granted them the Night of Power as a recompense.

Still another report states that our Nabi once mentioned the names of the four most pious people from

among the Bani Israa’iyl who each spent eighty years in Allah’s sincere service, worshipping Him, and not sinning in the least. They were Nabi Ayyoob alayhis salaam, Zaka- riyya alayhis . salaam, Hizqeel alayhis salaam and

Yu’shaa alayhis salaam. The sahaabahs heard this with astonishment. Then jibraeel aalyhis salaam appeared and recited Surah Qadr, wherein the blessing of this night was revealed.

Apart from these reports, there are others too, explaining the origin of the Night of Power. This type of difference

in narration arises because, after occurrence of several inci-

dents only one aayah is revealed. That aayah then is rel- evant to anyone of the incidents that took place. But no

matter which of them we accept, the important fact that remains is that Allah has granted the ummah of Muhammad

this night. This is a great favour and gift of Allah. To devote yourself on this night is also a blessing from Allah.

How worthy of envy are. those Mashaa’ikh who say they did not miss the ’ibaadah of one Laylatul Qadr since they became of age. Now, as to which night it is, here again ap-

proximately fifty different views of the ’ulama are mentioned. It is not easy for me to enumerate them all. But the

most accepted versions, as well as further discussions on this night shall follow in the ensuing pages of this book. The numerous excellences of this night are mentioned in various books of Hadith. These will also be mentioned.

For the reason that the Qur’aan Majeed itself mentions the night, we shall commence with a short commentary on Surah Qadr. (The translations are from A. Y usuf Ali).

a# ̂ dii ̂

“In the name of Allah the bene/icient, the’ Merciful”. “We have indeed revealed this (message) in the Night of

Power”. (SuratuI Qadr: 1).

Reference here is made to the fact that on this special

night, the Qur’aan was sent down from A1 Lowhul Ma- hfuz (The preserved Tablet) to the heavens (above the

Gh. II: Lavlatul-Qadr

47

earth). Because a great book like Qur’aan was revealed in this night is in itself sufficient to explain its excellence, needless to mention all other blessings and virtues which

are included. In the' very next verse by way of drawing and increasing our interest in the matter under discussion, a question is asked:

jJUiil iJljSl'Uj

“Arid what will explain to you what the Night of Power is”. (Suratul Qadr: 2).

Inf other words, the question asked here is: -Have you any knowledge as to the greatness and the great importance

of this night? Have you any - knowledge as to the great favours and bounties that are placed in it? The next verse proceeds to enumerate some of that greatness:

jfr a#

"The Night of Power is better than a thousand months ”. (Suratul Qadr: 3).

The true meaning here is that reward for spending this

night in ’ibaadah' is better and more than having spent one thousand months ’ibadah, it is in fact more but as to how much more rewarding it is, we are not told here.

“Therein come down the Angels and the Spirit by

Allah’s permission on eveiy errand”. (Suratul Qadr: 4)

A fine explanation is given in this verse by Imaam Raazi R.A. Commenting on this verse he explains that

when man first appeared on earth, created by Allah as* His vicegerent on earth, the Malaa’ikah looked on him with scorn. When Allah informed them of His intention of plac-

ing man on earth, they even ventured to ask: “Will you place in this earth one who shall commit evil therein and

shed blood?”

Similarly, when his parents noted his original form as


a mere drop of mani (sperm), they too looked upon it with scorn and resentment, so much so, that they considered it

as something which polluted clothing and had to be

washed away. But later when Allah made that same despicable sperm into a fine form of man, they began to love and

cherish him. So far have things now progressed that when

on this Night of Power we see that same man worshipping

Allah and adoring Him, those very same Malaa’ikah who had previously looked down on him with scorn, .descend towards him, obviously repentant for the thoughts they had once harboured against him.

In this verse mention is made . . . "and the spirit”. Re- ference is clearly to Jibraeelalayhis salaam. Commentators

of the Qur’aan have given various versions of this word. Let us look at some of them: .

(a) The vast majority of the commentators are agreed that Jibraeel alayhis salaam is meant here, and according to Imaam Raazi, (R.A.) this is the most correct meaning. Allah first makes mention of the

Malaa’ikah and then because of Jibraeel’s alayhis salaam status among them, special mention is made of him.

* i

(b) Some commentators hold the view that “Spirits” here means one angel of such extra ordinary gigan-

tic proportion that before him heavens and earth appear as almost nothing (as a morsel).

(c) Another group of commentators opine that

"Spirit” here means one such group of Malaa’ikah who never appear and only on this night are they

seen by other Malaa’ikah.

(d) Some commentators. again believe that the "Spirit” here designates one such creation of Allah, which

although it partakes of food and drink, still is neither man nor angel.

(e) There is also a view that ’-Spirit” here refers to

’Iysaa alayhis salaam 1 who on this night comes down with the Malaa’ikah to view the righteous deeds of this ummah.

(f) The last view we wish to mention here is that

"Spirit” means Allah’s special mercy which comes in the wake of the angels descent. But

Ch. 11: Lny/of uf-Qcidr

49

already stated the first opinion is the most acceptable.

'In this respect Imaam Bayhaqi R.A. reports a Hadith by Anas wherein Rasuiullah is reported to have

said. "On Lavlatul Qadr Jibraeel alayhis salaam comes

down with a group of angels and make duaa* for mercy for

every one whom they find busy in tibadah'\ This same verse under discussion says.

&V

. By Allah’s permission on every errand . .

The Author of Mazhaahire Haq writes that on this

night ages ago the Malaa’ikah were created; on this night long ago the creation on Aadam alayhis salaam was begun

as the matter from which he was created had been gathered; on this night trees were planted in Jannah and large

number of Ahaadith bear witness to the fact that on this

night duaa’s are granted. Similary we read in the kitaab, Durre Manthoor. that according to a Hadith it was on this

night that ’Iysaa alayhis salaam was lifted up bodily into the heavens and also it was on this night that the towbah

(repentance) of Bani Israa-’iyl was accepted.

"Peace be until the break of dawn". (Suratul Qadr: 5).

Yes. this is the very embodiment of peace. Throughout

its hours the Malaa’ikah recite salaam upon faithful believers adoring their Lord. As one group descends another

ascends as is explained in the Ahaadith. Another interpretation is that it is a night of complete safety from evil and

mischief.

These blessings remain throughout the night until the

break of dawn and are not confined to any specific hout.

And now having noted a few virtues of this night as explained in the words of Allah, there is no further need to

quote any Ahaadith. However, since many virtues have been in numerous Ahaadith we mention a few here.

50 Virtues of Ramadhaun

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HADITH NO. 1

Abu Hurayrah reports Rasuiuliah /^-HP said. “Who-

ever stands in prayer and ’fbaadah on the night of Power with sincere faith and with sincere hope of gaining reward,

his previous sins are forgiven”.

Reported in At Targheeb from Bukhaari and Muslim

COMMENTARY

In the above Hadith 'standing' refers to 'salaah as well as any other form of 'ibaadah. as for example thikr, tilaawah etc. The phrase . . with sincere hope of gaining

reward', means that one should be sincerely occupied with 'ibaadah solely for the pleasure of Allah and to re- cieve reward from Him. This should not be done for others

to see, or to deceive them. According to Khat’taabi it means that one should have complete faith in the promise that any deed shall be rewarded and thus one must stand before Allah with earnestness and enthusiasm. Neither should

one think of this 'ibaadah as- a burden, nor should there be any doubt about the reward which will be granted. After alt it is a known fact that when one aims at a high goal and desire to have a great reward, while at the same time

having complete certainty of receiving it, the burden of

striving hard along an arduous path to attain that goal becomes easy. Similary the burden of standing for long hours

becomes easy. This is the reason why those who had

become spiritually elevated in Allah’s sight find it easy to remain in 'ibaadah almost at ail times.

It will be noted that the Hadith speaks about previous

sins being forgiven. The ’ulamaa have said that this forgiveness are mentioned in the Hadith above and other

Ahaadith. refers only to minor sins. Major sins can only be

forgiven, according to the Qur’aan after sincere repentance. . with the vow and promise never to return to such sins

again. This is the reason why the 'ulamaa are unanimous that major sins are not forgiven except by sincere repen-

tance. Hence whenever forgiveness of sins mentioned in

the Ahaadith the 'ulamaa specify it to be minor sins.

51

(Xi. II: Laylalul-Qadr

Mv late father (May Allah bleSs him and grant him

light in his resting place) used to say that the word 'minor' has been omitted here for two reasons.

■ Firstly, he says, a true muslim is one on whom major sins should not rest, because whenever a major sin has been commited. he will never rest or find peace until he has sincerely repented to Allah (begging) for forgiveness and promising not to do the same in future.

Secondly, my late father used to say. when such great and blessed days and nights come along, when a true muslim stands before Allah in prayer and adoration, hoping to gain reward, it is a fact that the true muslim in his conscience should feel greatly grieved for previous sins. This grief over sins and the resolution not to return to such acts are the most important requirements of lowbah. This means that on such days and nights the repentance for

major sins is automatic, (leaving only minor sins to be forgiven). It is best however that when a night like Laylatul

Qadr comes along, one who has committed major sins should first of all verbally repent with a heart full of sin-

cere longing for forgiveness so that Allah in His infinite mercy may forgive all forms of sins. And when you do, re-

member me too in your duaa’s. (The publishers request the same).

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& S& * w- * A* j£»

HAD1TH NO. 2

Anas reports. “Once when Ramadhaan com- menced. the Messenger of Allah said. 'A month has

verily' dawned over you wherein lies a night belter than one thousand months. Whoever is deprived of its blessings has indeed deprived of ( almost ) all good. And none is deprived of its good except he who is completely unfortu-

nate’”. -

Reported by Ibn Majah.

52 Virtues of Ramcidhcian

COMMENTARY

Who can have doubt as to the misfortune of the person who deprives himself of the great good of Lavlatul Qadr? (Who can doubt the misfortune of the one who misses all

/the bestowed favours? Indeed there are so many of us). There are those who during the course of their services and duties of employment have to stay awake throughout the year at night. What difficulty can there be for people like these, should they for the sake of gaining the reward of over eighty years libaadah, stay awake at night for this

month in the way of Allah's service? For them the task should not be too difficult, but, be-

cause of lack of interest, there is no urge in the heart. If that was present, then not one night, but a thousand nights in worshipping Allah would become exceedingly easy.

It is that urge and desire that we must create. After all there must have been some reason why Rasulullah

had performed such lengthy 'salaah that his feet even became swollen. This he did despite having firmly be-

lieved the promises and glad tidings which Allah had given him. We also profess to be his followers. Those who really appreciated these opportunities of Jbaadah did what was necessary and set an example to the ummah.

They left no room for the critics to say, “Who could do it better or who is more capable of following*- these ex-

amples". It is a matter of convincing the heart, that for those who desire doing things, the most difficult task pres-

ents no hardship. This could only be achieved by remaining with a recognised Shaikh for spiritual guidance.

Let us look at the example of the following illustrious

sons of Isiaam. One such man was 'Umar who,

having performed his Jshaa’ 'salaah used to return home and then remain in 'salaah throughout the night until the athaan was heard for fajr. Then there is the example of the pious Khaleefa Uthmaan who, after fasting the

whole day (almost throughout the year) used to spend the-

whole night in 'salaah, apart from having a little sleep during part of the first third of the early night. It is well

known about him that he used to recite the whole Qur'aan during one Kak-ah. In the Ihya 'Ulumid Deen by Imaam Ghazaali, Abu ’Taalib Makki makes mention about forty

men from among the taabi’iy, who used to perform fajr ’salaah with the same wudhu with which they had per-

53 Ch. II: Laylatul-Qadr

formed their Tshaa’ ’salaah. This has been reported by many authentic narrators.

Shaddaad was one of the sahaabah who used to

lie awake throughout the nigiht turning from side to side

until fajir. Then he used to say. “O Allah, the fear for the

fire of Jahannam has driven away sleep from my eyes’.’. Aswad bin Yazeed apart from sleeping a little be-

tween Maghrib and Tshaa', used to remain in ’ibaadah throughout the night during Ramadhaan. Now let us look at

a man like SaTvd ibn Musayyib ^V’-' it is said that he

.used to perform Tshaa’ and fajr with the same wudhu for fifty years. Then there is the example of 'Sila bin Ashyam who after spending a whole night in Allah’s worship, used to say at the break of day, “O Allah. I am not fit to beg of You Jannah but all f beseech from You now is that You

save me from Jahannam”. .

Qataadah was a man who used to finish the reci-

tation of the Qur’aan every three nights of Ramadhaan but during the latter ten nights he used to complete the whole

Qur’aan every night. About Imaam Abu Haneefah R.A. it is well known that for forty years he performed Ishaa.and the

following morning’s fajr ’salaah with the same wudhu. To doubt or disbelieve is the denial of true historical facts.

When his companions inquired of him as to where he had

obtained the strength for that, he replied, “It is in answer to a special duaa’ which I made to Allah in the name of the blessedness of His special names”. He merely slept a little in the afternoons about which he said, “In the Hadith we are advised to do that”. In other words, even in the. after-

noon sleep he used to follow the sunnah. This same Imaam

Abu Haneefah R.A. while reciting the Qur’aan used to cry so much that his neighbours used to feel pity for him. Once

he wept the whole night, crying while reciting the following verse time and again:

>«j UlLJij ̂ ji £

“Nay the Hour (of Judgement) is the time promised for

'them (for their recompense ) and that hour will be most grevious and bitter”. (Suratul Qamar: 4€J'.

Ibrahim Ibn Ad’ham R.A. went so far not to sleep in

Ramadhaan neither by night nor by day. Imaam Shaafi’jy

54 t'f-rl'ues of Rcmicitlhaan

R.A. used to recite the Qur’aan about sixty times in his 'saiaah, in the days and nights of Ramadhaan. Apart from these few there were countless others saintly souls who used to act diligently on the injunctions of the verse:

“/ have only created jinn and human that they may (Suratuth Thaariyaat: 56).

serve Me”.

Nothing is difficult for those who have a will to practice. These are examples of those who have gone before.

But today too there are many who with the same devotion, serve Allah and according to their own times turn night into day in the service of Allah. Even in these times of evil and iniquity there are those who in their saintly manner follow the example of Rasulullah Leisure and com-

fort should not prevent one from deligent devotion. Nor are wordly errand obstacles.

The Messenger of Allah ^ said, “Allah says, ‘O son of Aadam, spend your time in my service and I shall enrich you with independence and freedom from want, and I remove poverty from you. Otherwise I shall fill you with obligations and duties while your poverty and needs

shall not disappear”. How true, and we see the truth of this daily.

(There are people who serve only Allah, while having no apparent means of earning anything and yet they need nothing. On the other hand we see people striving hard to

earn wordly things and necessities. They become so en-

gaged in their task that no time is left for ’ibaadah. Then too, inspite of spending all their time seeking material needs, they remain fifll of wordly desires, necessities and obligations. Translator).

Lh. If: Laylatul-Qadr 55

JUS IjirJI jji# 'r&fH i&i £*!>> i-jS'i

j ̂ "'j- (S^S Jtf viJJij d*ji^ i^SLill J Lir jUVl v-i

HADITH NO. 3

Anas reports that Rasulullah said, “On the Night of Power Jibraeel A.S. decends to the earth with the

group of angels, praying for blessings on every servant of

Allah they see standing in worship or sitting and celebrat-

ing Allah's praises. Then on the day of ’I yd. Allah boasts about them to the angels, “O angels, what is the reward of that employee who had fully completed his service 7" They reply, ‘ O our Sustainer, his reward should be given in full’. To this Allah replies; ‘O My angels, verily My servants, the males among them as well as the females. have performed

the obligatory duty upon them, thereafter they set forth to

the ‘ fydgaah raising their voices in prayer to Me. i swear by My honour, by My Grace, by My High position of great-

ness, that I shall surely answer the prayer of those people". Thereafter Allah says (addressing the people) “Return, cer-

tainly I have forgiven your sins and have exchanged your

evil deeds with righteous ones". Rasulullah said,

“Those people then return (from the ’ fydgaah ) in forgiven state.

Reported by Bayhaqi in Shu-abui lyrtjaan.

COMMENTARY

In this Hadith it is clearly mentioned - that jibraeel A.S. comes down with the angels. The author of Ghaaliyatui

Mawaa-’ithz quotes from the Gh'unyah of Shaikh Abdul Qaadir jilaani that in a Hadith reported by ibn Abbas (R.A.) it is mentioned that jibraeel A.S. , after his descent commands the angels to proceed to the house of every one busy with ibaadah. and to shake his hand. Thereupon the angels spead forth visiting every house whether big or

small, whether in the jungle or on a ship wherein a believ- ing worshipper resides, to shake his hand. However, certain houses are not entered. The house in which there is a

dog or a pig. The house in which there is a person in state

of janaabah, which has resulted from adultery or fornica- tion, and a house wherein pictures of men and animals are

displayed. How unfortunate it is that many Muslim's


houses do not have the angels entering' simply because there are pictures of men and animals being displayed, solely for the sake of adding what appears to be a bit of adornmant.

Only one picture may have been hunged by one care- . less member of the household and the whole house (dwell-

ing) is completely deprived of blessings.

id \jjhS M ** Jpj 1/ (i)

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HADITHNO. 4

Aa'fshah radhial-laahu an-haa reports, that Rasulullah said, “ Seek Laylatul Qadr among the odd num-

bered nights of the last ten days of the month of Ramadhaan". Reported in Mishkaat.

COMMENTARY

We come to the question: “When is Laylatul Qadr? The above Hadith commands us to seek it among the last ten nights of Ramadhaan. According to the vast majority of authorities, the last ten nights commence on 21st night. Such is the case that whether the month of Ramadhaan

consists of 29 days or 30 days, one should seek Laylatul Qadr on the 21st, 23rd. 25th, 27th or 29th night. If the month is 29 days then too, these will be termed as the last ten (Akheer Asharah)

Ibn Hazm has a different opinion, saying that the word Asharah as used in the Hadith means ten. As such

the above calculation will only be correct where the month of Ramadhaan consists of thirty days. However, when there are only twenty nine days in the month (as often happens),

the last ten days in the month will commence with the ' 29th day and the night being the 20th night. According to this calculation it will mean that the unevenly numbered nights will be the 20th, 22nd, 24th, 26th and 28th night.

(With due respect to a greatly learned Aalim like Ibn

Hazm, the majority of ’ulama do not agree with him, the

reason being that I’itikaaf is sunnah during *the last ten days of Ramadhaan). All the ’ulama are unimous that when Rasulullah went into I’itikaaf insearch of haq, he entered

Ch. II: Lavlatul-Qadr 57

the Musjid to commence seclusion on the 21st night of Ramadhaan.

ADVICE

Though there is great possibility of Laylatul Qadr being on the odd nights from the 21st onwards, there does also exist the likelihood that it could fall during, the last ten

nights. The best advice one can give here is that one should spend each night from the twentieth onwards in jbaadah,

so that one may be sure of having acquired the blessings of

Laylatul Qadr. Ten or eleven nights is definitely not so difficult if one looks at tfie great reward that is granted.

Jtt & >3 4? > (•) i)j£i crt l

HADITH NO. 5

’Ubaadah bin 'Saamit ^'(f'-'said, ‘Once Rasululfahf^lh' came out to in/orm us the true date of Laylatul Qadr. (Un-

fortunately at that time) an’ argument took place between .two muslim men. where upon he said, “I came out in order to inform you as to when Laylatul Qadr was, but because

two people argued (the fixing of the correct date) was taken away. Perhaps that is better for you. So seek it among the

ninth, seventh and fifth nights”.

Reported in Mishkaat.

COMMENTARY

Three important points are referred to in this Hadith. Firstly, there is mention of an argument which resulted in the knowledge of Laylatul Qadr being withheld from us. Arguments are always the cause of loss of blessings. Once

Rasulullah inquired of the companions, “Shall I inform you of some action that is better than ’salaah, fast-

ing and charity?” The companions replied, "Certainly”. Ra- sulullah then said, “Maintaining peaceful and good

relations amongst yourselves is most virtuous for verily ar-

guments among yourselves eliminates faith”. This means


that just as the razor removes hair from the head so does arguments amongst yourself remove faith.

This is indeed an illness among us. Even those among

us who appear exceptionally religious and busy with thikr

are victims of these arguments and' strife. Firstly we should carefully study Rasulullah saying, then check our

conduct in which pride prevents us to submit towards natural conciliation. In the first chapter of this book (where the

ettiquet of fasting is discussed) we read that Rasulullah

said, “To insult a muslim is the most despicable and ob- noxious type of achievement. We often go to such extent

that when we cross words with musiims in arguments, we

do not even care for a muslim's or refrain from insults. Fn such cases no notice seems to be taken of the injunctions of

Allah and His messenger. The Holy Qur*aan says,

“Argue not among yourselves, otherwise your courage will go and your strength depart, and be patient and perse-

vering, for Allah is with those who patiently persevere”. (Surah Anfaal: 46)

It is now the duty of- those who always seek to injure and destroy the honour and dignity of others to sit back and think how much harm they have done to themselves. They should think how much they have through these

despicable deeds, themselves become despicable in Allah’s sight and in the sight of those around them. The person who serves relationship with his brothers for more than

three days and dies in this state will go straight to Jahan- nam. Rasulullah said that on every Monday and

Thursday the actions of servants are brought before Allah. Then through His Mercy (as a result of certain pious deeds)

forgiveness is granted except to the idolators. Howevfer, regarding any two people between whom an argument had

taken place, and friendship is cut off it shall be said “Leave their affair aside until such time that they become recon-

cilled”.

Another Hadith states that when actions are presented

before Allah, every Monday and Thursday, repentance is accepted from those who repent, and forgiveness is granted to those who seek pardon. As for those who had arguments, they are left as they are.

Another Hadith further teaches us that on Shabe-

Bara’at (the night of the 15th Shaba an) the mercy of Allah


is directed at all Allah’s creation and forgiveness is freely granted except for two types cf persons. One, a kaafir (dis-

believer). and the one who harbours bad thoughts against others in another Hadith it is stated:- There are three kinds

of people whose ‘salaah does not ascend one hand span above their heads for acceptance. Mentioned among these are the ones who argue arnong themselves.

In the above paragraphs I have digressed from the point under discussion. It was not my intention to mention all these Ahaadith on arguments. I merely did it to bring to our notice this great evil which we underestimate, so much

so that even those whom we consider to be noble and righteous are guilty of it. To Allah is my plea, and He is the One

we seek assistance from. On the other hand, be informed

that this fighting, use of harsh words and cutting oneself off from another, will only be regarded as a crime and evil in

Islaam, when done out of enmity and 'hatred over worldly matters. It is permissible to break -off relations' with some-

body because of evil deeds or because of some religious

matters (wherein he is in the wrong and blameable). Ibn

Umar once quoted a saying of Rasulullah to

which his son said something, which outwardly appears as

if he objected to it. The result was 'that Ibn Umar never again spoke to that son for as long as he lived. There are numerous similar instances reported of the sahaabah.

Often we too cut off relations with people and claim

that it is for the sake of. the Deen. Allah as All-knowing, All-seeing and He alone knows the true state of affairs. He knows which relationships are broken off because of the Deen and which are cut off because of the hurt to our

honour, pride and dignity.

The second point to which the Hadith under discussion draws attention is the fact that man should be sat-

isfied and accept Allah’s ruling in all matters. F'or example, even though it seems that the loss of the knowledge as to

when Laylatul Qadr actually falls, is a great loss of blessing, it has to be accepted because it is from Allah. For this

reason Rasulullah says, “It is better for us that

way”. One should ponder over this, Allah is at ail times merciful to His servants.

Even when someone is overtaken by a great calamity because of his own evil deeds. He needs only appeal to His

60 Virtues of Rcimadhaan

Creator, admit his own weakness, and that same calamity

becomes the cause for greater good. Nothing is impossible for Allah.

Our ’ulama have mentioned several advantages in not knowing the proper time for Laylatul Qadr. Firstly, had we known the actual time for this blessed night, there would have been so many who would not have served Allah at all

during the year or on other nights. They would only wait for the prescribed night in which to perform their ibaadah.

As things are now. one has to stay awake and be in Ibaa- dah for quite a number of nights hoping that each night is

perhaps the night. (This means more nights in Allah’s service and reward for the same).

Secondly, there are among us those who Just do not seem to be able to avoid evil. How extremely dangerous and unfortunate for them would it be, when in spite of knowing that such and such a night is Laylatul Qadr and then still spend it in sin and evil? Qnce Rasulullah

on entering the musjid saw one of the sahaabh sleeping on

one side. He said to Ali : “Wake him up so that he

can make wudhu”. This Ali did and then addressed

the Nabi thus,- “O Messenger of Allah, you are always first to hurry towards any good deed. Why did you

not wake him up yourself?” To this Rasulullah re-,

plied, "I fear on his behalf that this man may refuse, and refusal to my command is kufr. If he refused your com-

mand, it would not be kufr (disbelief). Similarly Allah in His mercy does not approve that in spite of knowing which night is the real one, one should still spend if in sin and evil.

Thirdly, there are amongst some who find it possible

to spend one, two or three nights in ibaadah. while we do

riot know which is the night of Power. Now say for arguments sake, we did not know which night Laylatul Qadr

would be and inspite of that, for one reason or another,

within or outside our control,51 we allowed that night to go by without ibaadah, it is an almost certain fact that there-

after, for the rest of Ramadhaan. no other night would have been spent in ibaadah.

Fourthly, every night spent in ibaadah in search oi Laylatul Qadr is .a night for which a separate reward is

granted.

CJi. II: LaylalulQcidr SI

Fifthly, We have read that Allah boasts to His angels about those believers who exert themselves in ibaadah

during Ramadhaan. Now when they spend more nights in

Allah's worship, more such chances of boasting arise.

In spite qf not knowing when it is the night of Laylatul Qadr and although they have only a vague idea about its fixed. time, still they, exert themselves to the utmost in

Allah’s service night after night. If such is their exertion when they do not know then how more will they exert themselves when it is known to them?

There are sure to be advantages. Due to such blessings

Allah often keeps certain things secret to Himself, as for ex-

ample, the “Ismul Aazam” '(the great name of Allah, whereby if we call upon Him, He answers). Similarly there

is a special moment on the day of Jumu-ah when prayers are answered. This time too is not known with complete

certainty. There are numerous other things which are in-

cluded in this category. It is possible that because of the argument that took place the fixing of Laylatul Qadr during

that Ramadhaan was caused to be forgotten. However, because of the other benefits the knowledge of the fixed date

was no revealed.

The third point to which attention is drawn is that

Laylatul Qadr should be sought among the 9th, 7th and 5th. By reading these in conjunction with the other Ahaadith,

we come to know that this .referes to the last ten -nights of Ramadhaan. So which nights are these? If we start from the

20th, counting up, then these three nights are the 25th, 27th and 29th. If, on the other hand we start counting from the 29th down, where Ramadhaan has 29 days, these nights are the 21st, 23rd, and 25th. And in the case where the

month has 30 days it would be 22nd 24th and 26th.

From the above one can see how much uncertainty

there is about the correct date. Among the learned “ulama” there are approximately fifty different opinions. Because of

this reason, some “ulama" have said that Laylatul Qadr does not occur on one and the same night every year. If in the, one year it occurred on one night then the following year it occurred on another night. There are times when Ra- sulullah commanded the companions to search

among a number of nights, whereas at other times again he used to fix a certain night.


Abu Hurayrah reports that once during a conversation with the companions, mention was made of Laylatul

Qadr. Rasuiullah asked “What is the date today?”

They replied, “The 22nd of Ramadhaan. The Nabi

said, “Search for Laylatul Qadr in the night following this day.

Abu Tharr ■**>,/>, reports that he inquired of RasuluL lah whether Laylatul Qadr was only granted for the

time of the duration of Rasuiullah ’s life, or whether it continued to come after him. Rasuiullah- replied,

“It continues until Qiyaamah”. I then inquired “In which section of Ramadhaan does it come? The Nabi re-

plied, "Search' for it in' the first ten and in the last ten days". Thereafter Rasuiullah became busy with other work, 1 waited, and finding another chance inquired,

“In which section of those ten does Laylatul Qadr come? Upon this Rasuiullah became so angry with me as

he had never been before or after, and he said, “If it had

been Allah's object to make it known, would He not have informed? Search for it among the last seven nights, and

ask no. more". In another Hadith again Rasuiullah /***(>* is reported to have told one sahaabah that Laylatul Qadr was on 23rd night.

Ibn Abbaas related, “While sleeping once, some-

body said to me in my dream, ‘Rise up. This is Laylatul

Qadr’. I woke up and proceeded in haste to Rasuiullah .

There I found him in 'salaah. That was the 23rd night”. According to other reports again, the 24th is Laylatul Qadr.

Abdullah ibn Mas’ood said, “Whoever remains all

nights of the year in ibaadah can find Laylatul Qadr”. (In other words the blessed night moves throughout the year and does not necessarily have to come in Ramadhaan only).

Ibn Mas’ood reports this view from Nabi , Durre Manthoor when this was mentioned to Ubay bin

Kaab he said Abdullah ibn Mas’ood meant people

will stay awake only on this night and become contented”. Thereafter he swore by Allah, that Laylatul Qadr comes on 27th. This is also the view held by numerous sahaabah as

well as taabi-iyn.

Among the Imaams, the well known opinion of Imaam


Abu Hanifa R-A- is that Layiatul Qadr moves throughout the year, while another vhewof this is that it moves about throughout the month of Ramadhaan. His famous student followers, Imaam Muhammad and Imaam Abu Yousuf,

however, were of the opinion that this night is fixed on one

special night which is unknown, during the Holy month.

While the Shaaf-i v*s believe that it occurs probably on 21st. Imaam Ahmad R-A. and Imaam Maalik R.A. hold

view that it comes only among the odd nights of the last ten nights of Ramadhaan. moving horn year to year and is

not fixed. But as for the vast majority of ’ulama their hope lies in Layiatul Qadr coming annually on 27th night.

Ibn Arahi RA. says, ‘‘In my opinion the view of those who believe that Layiatul Qadr comes on various nights throughout the year, is most correct, because twice have I

seen it in Sha'baan once on the 15th. apd once on 19th, and twice have 1 seen it in the middle ten nights of Ramadhaan, the 13th, and the 18th. And I have also seen it on every odd night of the last ten. For this reason I am certain that it

could occur on any night of the year but comes mostly in Ramadhaan.

Shaah Waliyuilah R-A. of Delhi believed that Layiatul

-Qadr comes twice every year: (a) One Layiatul Qadr is that

one on which Allah’s commands are revealed (to the

angels). This is also the night on which the holy Qur’aan was sent down from the Al Lowhul Mahfuz to the heavens.

This night does not come in Ramadhaan alone hut moves and can come on any other bight of the year. However, the

night on which the Holy Qur’aan was revealed fell in Ramadhaan and mostly falls during Ramadhaan. (b) The second Layiatul Qadr is the one of tremendous spiritual Value, when angels descend in large numbers, while

shay’taans are held back, and a time when prayers and ibaadah are accepted. This comes only in Ramadhaan during

the ’uneven* nights of the last ten days. (This view of Shaah Waliyuilah used to be most acceptable to my late father).

Anyway, whether there are two Layiatul Qadrs or whether there is only one. the fact still remains that one has to search for it according to ones courage and ability. If

not throughout -the year, then in Ramadhaan. If that should prove difficult, then during the last ten days. When that too

seems a bit too much to be expected, then only the odd numbered nights of the last ten days. When one has wasted


these opportunities too, then by no means should the 27th

be allowed to go by. If by Allah’s blessings and your good fortune that is Laylatul Qadr, then in comparison all the

prosperity and pleasures of the world would be meaningless. Thus, even though that may not be the much searched

for night, then at least the reward for ibaadah is received.

The salaah of Maghrib and Esha throughout the year

should be performed with Jamaa-ah; because if it is Layla: tul Qadr the reward for both is so much more. It is a great blessing of Allah that when one endeavours for religious aims and cannot make a success, he is still rewarded for the effort. And inspite of this, there are those who do not leave a stone unturned in their services for Deen. On the

contrary; in worldly affairs ..when one does not break even his efforts are also written off as a loss. Then too in this

latter case numerous people spend their time, efforts and

wealth in worldly things that are fruitless and without purpose, and do not hold any reward or consolation.

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HADITH NO. 6

’Ubaadah bin 'Saamit reports that he asked Ra- sulullah about Laylatul Qadr. He replied, “It is in Ramadhaan during the last ten days, on the unevenly numbered nights, either the 21st, 23rd, 25th, 27th and 29th or the last night of the month of Ramadhaan. Whosoever stands in fbaadah on this night with sincere faith and with genuine hopes of gaining reward his previous sins

65 Ch. II; Laylatul-Qadr

will be forgotten. Among the signs of this night is that it is a serene, quite, shining night, not hot, nor cold and (as if through the amount of spiritual light) the moon remains clear, without any rays. No stars are. flung (at the

shayaa’teen) on that night untiJ the break of dawn. An- other sign is that the sun rises without any radiant beams

of iight, appearing rather like the moon in its fullness. On

that day Allah prohibits the shayaa’teen from rising up with the sun”.

Reported in Durru Manthoor.

COMMENTARY

Part of what has been mentioned in this Hadith has

already been dealt with. Some signs are mentioned about

the actual night. These signs are clear and -need no further explanation. Apart from these signs, however, there, are

other signs too, as found in the Hadith and in the experience of those who had the fortune to encounter Laylatul

Qadr. The sign that is, however, most common in the Ha-

dith and generally witnessed is the rising of the sun 'without any radiant beams of light’. The other signs besides this

are not necessarily always found. One sahaabi, Ab’da bin abi Lubaabah says, "On the evening of the 27th, I tasted the water of the sea and it was sweet”. Ayoob bin Khaalid R.A.

said, “When I once had to perform ghusl (bath) with sea water, then on tasting it found it sweet. This was on the

23rd night”. Some of the Mashaa-ikh wrote that on the evening of Laylatul Qadr everything prostrates on the ground then return to their positions. These are however things that are only shdwn to the extremely pious ones and are not seen by the ordinary person.

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HADITH NO. 7

Aa-isha radhiyaiiah anha reports' “O Messenger of Allah, when I find myself in Laylatul Qadr, what shall I

say?” The Nabi replied, 'Say O Allah Thou art One


who pardons. Thou lovest to pardon, so grant me forgive-

ness”. Reported by Ahmad, Ibn Majah and Tirmizhi.

COMMENTARY

This is indeed \an all inclusive prayer, wherein one begs Allah in His infinite grace should forgive sins. What else would one require? Imaan Sufyaan Thowry R.A. used

to say that to keep oneself busy on this night with duaa’ is better than any other forms of ibaudah. Ibn Rajab R.A. says

that one should not only remain busy with duaa’, but should also take part in all other forms of 'ibaadah as well, such as the recitation of Qur|aan, ‘salaah, duaa’, prescribed devotions etc. This latter opinion is considered correct and close to what Rdsulullah has said, as already men- tiond in previous Ahaadith.

67

CHAPTER THREE

1’ITIKAAF (SECLUSION IN THE MUSJID)

The meaning of 1’itikaaf is to seclude oneself in ihe nuisjid with the express niyyah (intention) of IMtikuaf. According to the Hanafi school of thought, there are three

different types oi I’itikaaf.

(a) Waajib IMtikaaf:

This I’Uikaaf becomes compulsory when a person makes it obligatory upon himself. An example of this is, when a person makes a vow to Allah that if Allah fulfills a certain wish of his, h6 will under-

take to perform so many days I’itikaaf. In this case the moment his wish is fulfilled, I'itikaaf becomes compulsory. A person may just make uncondit-

ional vow whereby he makes I’itikaaf waajib upon himself for certain number of days. This becomes

a Waajib duty on him from that moment onwards.

(b) Sunnah I’itikaaf: This was Ihe general practice of Rasulullah and it means to seclude oneself inside the musjid

for the last ten days of Ramadhaan.

(c) Nafl I’itikaaf: There is no special time or specific number of

days for Nafl I’itikaaf. A person may make niyyah for any number of days at any time, even for his whole life. Imaam Abu Haneefah R.A. however

states that it must be for at least one full day.

Imaam Muhammad R.A. states that there is no limit

on the minimum period of time.. The fatwa is on this latter

view. Therefore it is desirable for anyone entering a musjid

to make the niyyah (intention) of I’itikaaf for the period that he will remain in the musjid. So while he is in ibaa-

dah he also gains the reward of I’itikaaf.

(In view of the above, it is advisable that everyone entering the musjid to join the congregation prayer, should on

entering the musjid, make the niyyah for I’itikaaf. In that case, it means that as long as he remains busy with ’salaah, thikr, listening to lectures or sermons, he also receives


reward for the I’itikaaf). I always observed that my late father used to make niyyah for I’itikaaf while stepping into the musjid with his right foot. Occasionally, by way of teaching and reminding his followers, he used to raise his voice when reciting the niyyah.

OBJECTS AND ADVANTAGES OF ITTIKA AF

The reward for I'itikaaf is great. Rasulullah

constantly performed I’itikaaf. The example of the one who resides in the musjid in I’itikaaf is like a person, who having gone to a certain place for something, remains there until it is granted.

When someone comes begging to our door and then re- fuses to leave until he has been granted his request, 1 am

sure that even the one with the hardest heart amongst us

will eventually accede to his request. How much more merciful is Allah, Who even grants without reason.

Hence, when one isolates himself from all wordly

things and goes to Allah’s door, what doubt can there be for his plea to be accepted. And when Allah has favoured

someone, others cannot describe the ecstacy and enrich- ment of such limitless treasures. How could a person ever

describe what he has not obtained? However, can an under- aged person describe adulthood? Nevertheless, this is a

course in which one shall give nothing else besides total dedication or else be taken away for the final meeting of his

creator. Allaama ibn Qayyim, on explaining the signifi-

cance of I’itikaaf, writes that actual aim of I’itikaaf is to divert the heart from everything except Allah, and to join it

with Allah alone, thereby forming a complete spiritual connection with the creator.

All worldly connections are thus cut off for the sake of

gaining Allah’s attention. All thoughts, desire, love and devotion become centred around Him. In consequence His

love is attained— a love and friendship that will be the only friend in the loneliness of the grave. When a person has

that, then who can possibly imagine the great ecstasy with which that time of the grave will be spent? In Maraquil

Falaah, the author writes that I’itikaaf, when properly and sincerely performed, is a most virtuous deed. One cannot possibly enumerate all the great advantages and benefits in

it. In actual fact, what takes place in I’itikaaf, is that the heart is drawn away from everything else except the Cre-

Ch. Ill: 1‘tikaaf (Seclusion)

69

ator, while our whole life is actually laid down at His

doorstep. One remains in ’Ibaadah- all the time. Even when one is asleep, one is still in His service, striving for near-

ness to Him. Allah says (according to a Hadith): “Whoever draws near to Me (the length of) one hand, then I draw nearer to him (the length of) two hands; and whoever

draws near to Me by walking, I draw hear to him by run-

ning”. ;

In I’itikaaf one goes to Allah’s house and the most Kind Host always honours a guest who visits Him. The one

in I’itikaaf also attains safety in Allah's fortress where no enemy can reach. Besides this there are numerous other

virtues and distinctive featues of this important ’Ibaadah.

WHERE TO PERFORM ITTIKAAF

The best of places for I’itikaaf, for males, is the Musji- dul Haraam in Mecca. The next best is the Musjidul Nabawi in Madina, and the next best is Baitul Mukaddas.

Thereafter, comes the Jaam'i Musjid in one’s own town,

and last but not least, the musjid nearest to one’s home. Imaam Abu Hanifah R.A. stipulate the musjid should be one wherein the five daily prayers are performed, while Imaam Abu Yousuf R.A. and Imaam Muhammad R.A. are

agreed that any musjid according to the Shariah can be en-

tered for I'itikaaf, even if there is no regular ’salaah with Jamaa-ah.

As for the females, they should perform I’itikaaf in the musjid inside their homes. Wherer~however, no musjid exists and the desire for I’itikaaf be there, one room of the

house should be set aside for this purpose, I’itikaaf is in fact an easier task for women. A special section of the

house, most commonly the prayer room, is set aside

wherein they seclude themselves, remaining in ’ibaadah. The domestic duties can then be performed by daughters or

servants, and the women in I’itikaaf, while remaining in a section of her own house, is spiritually rewarded for it. It is

so very unfortunate that in spite of the ease, our ‘women folk still remain deprived of the blessings of I’itikaaf. (We here in South Africa are even more negligent of this

sunn ah. so much so, that many have not even heard of it -Translator).


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HADITH NO. 1

“Abu Sa’iyd Khudri-*s'</'-/ reports that Rasulullah

once performed I’itikaaf for the first tun days of Ramad- haan. Thereafter he made I’Uikauf in a Turkish tent (inside the musjid) for the middle ten days. Thereafter he

raised his head out of the tent and suid,' "Verily in search

of Laylatul Qadr did 1 perform I’ftikaaf fur the first ten days, then for the middle ten days. Then someone (an

angel) came and told me, “It is in the last ten days whosoever has made TUikaaf with me should continue for the

last ten days". I had indeed been shown that night and then made to forget, which it shall be. And verily did I see

my self prostrating to Allah with my forehead on mud on

the morning after the night. Seek Laylatul Qadr the last ten

nights of Ramadhaan; seek it among uneven ones".

Abu Sa’iyd says ; “ That same night it rained.

The roof on the musjid leaked, and I looked at Rasulullah’s two eyes and on his forehead were remains of water

and mud. This was on the morning of the 21st performing

sujood in muddy clay". Reported in Mishkaat.

COMMENTARY

It used to be the general practice of Rasulullah

to perform I’itikaaf in Ramadhaan. At timqs he used to remain in the musjid for the whole month and during the

71 Ch. Ill: I’tikaaf (Seclusion)

last year of his life he was in I’itikaaf. for twenty days. Be- cause he always secluded himself in- the musjid for last ten

days, the ’ulama consider it simnah mu’akkadah to perform I’itikaaf for that period.

From the above Hadith it can be deduced that the

major object behind Fitikaaf was to search for Laylatul

Qadr. What better manner can there be than to be in I'lti- kaaf, because one is considered to be in ’ibaadah all the time, whether one is awake or asleep. Furthermore, one in

I’Jtikaaf is free from all daily tasks and thus has all the time to devote to thikrullah, (the rememberance of Allah) and meditation. Throughout Ramadhaan Rasulullah

exerted himself and increase his ’ibaadah and when the last ten days came along, he had no limit in exerting him-

self. He himself remained awake throughout the night and

awakened his family for the same purpose. Aa-isha rad- hiyallahu anha reports:

“During Ramadhaan Rasullullah tied his lungi tightly about him, staying awake all night and waking his

family (for the purpose of ’ibaadah). ‘Tied his lungi tightly about him’ means either that he knew no limits in exerting himself in ’ibaadah; or that he gave due importance and preference to ’ibaadah, and avoided

all forms of sexual contact. ~

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HADITH NO. 2, :

Ibn Abbas relates that Rasullullah said,

“The- person performing I’itikaaf remains free from si iris,

and he' is. indeed given the same reward as those who do righteous deeds (inspite of not having done those deeds as

a result of having been secluded in the musjid)". Reported in Mishkaat from Ibn Majah.

COMMENTARY

(Note that one remaining seclhded in the musjid is not allowed to depart from there, for ; worldly needs. He may

only set forth to the outside for the calls of nature, to per-

form ablution or ghusl or for -attending Jumu-ah when that

72 Virtues of Rqmadhaan

is not performed in the same musjid, after which he must return forthwith). Now this Hadith points to two great,

benefits of I’itikaaf.

Firstly one is saved from sin. It is true that it very often happens that one fails into sin without ever intended to do so. (The world all around us is full of temptations). To commit sin in the blessed month of Ramadhaan is indeed a

great injustice to ourselves. By remaining secluded in the

musjid, one complete avoids the temptation to sin. Sec- ondly, it would ■ appear outwardly that when one is se-

cluded in the musjid. one is 'automatically at a disadvantage by not being allowed to perform pertain good

deeds. like joining funeral prayers, attending burials visiting, the sick, etc. That is not so, because according to this

iiadith one is rewarded for these deeds even though not performing them. What a great favour from Allah! How

great is Allah’s bounty! By performing ’ibaadah one receives the reward of numerous other Tbaadahs. In fact

Allah Ta-aala seeks the slightest cause, to bestow His blessings. His blessings could be received in abundance with a little effort and plea. If only we can understand and properly appreciate these favours. That proper appreciation and understanding can only enter pur minds when we have the true love and interest for our Deen.

(May'Allah grant us that Aameen).

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73

Ch. Ill: I'tikaaf (Seclusion)

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HADITH NO. 3

Ibn Abbaas ->*)& reports that while he was once per-

forming I’itikaaf in the musjidun Nabawi (Rasulullah’s musjid), a certain man came to him, g rented him and sat

down. Ibn Abbaas said to him: “I see that you seem sad and troubled". The man replied: "Yes, O son of the uncle of Rasuluiiah, I am indeed troubled in that 1 have an obligation to fulfil to someone. I swear by the holiness

of the inmate of this honoured resting place (Rasulullah’s grave ff&'lb' ) that I am not able to fulfil this obligation”. Ibn Abbaas inquired: "Shall I intercede with that

person on your behalf?" The man replied: "By all means if

you so wish". Ibn Abbaas put on his shoes and proceeded from the Musjid. The man, seeing this said: " Have you then forgotten that you are in Fitikaaf?" With tears filling his eyes Ibn Abbaas replied:* "No, the time is still fresh' in my mind, I heard the esteemed master of this tomb

say, " Whoever sets forth in the way ana makes an effort. of settling a necessary affair on behalf of his brother, that service shall be better for him than to perform Fiti-

kaaf for ten years, and whomsoever performs Fitikaaf for a day, thereby seeking the pleasure of Allah, Allah will open three trenches between him and the fire of hell, the width

of each being the distance between heaven and earth".

Reported by ’Tabraani in Al Awsa’t. COMMENTARY

Two things are clear from this Hadith. In the first

place we are told, that by way of reward for one day's I'itikaaf. Allah opens three trenches between him and the fire

of Jahannam, the width of which being the distance between the heavens and the earth. Hence, for every ad-

ditional. day that Fitikaaf is performed so much more

rewarded. In Kashful Ghummah, Allamah Sharaani re-

lates a Hadith wherein Rasuluiiah said, “Whoever

performs Fitikaaf for the final ten days of Ramadhaan, for him is the reward of two Haj and two Umrahs and who-

ever performs Fitikaaf from Maghrib until Tshaa’ doing nothing except performing 'salaah and reciting the Qur’aan, Allah will prepare a palace in Jannah”.


In the second place, we are told that fulfilling the need of a brother bring? a reward greater than ten years of F itikaaf. For this reason Ibn Abbaas broke off his Fiti-

kaaf. It was of course possible for him to continue it afterwards. (What he actually did was to leave the musjid to relieve some suffering of his brother, who whs greatly troubled in the heart and mind). The 'Sufis say that. Allah has sympathy with very few things as He has with a broken heart. It is for this reason that we have been sternly warned of the pleas to Allah of that person whose heart we hurt through an -unjust treatment and persecution. Whenever Rasulullah appointed someone as ■ a governor, amongst the many counsels he-used to also say, “Be mind-

ful of the plea of the oppressed”. Note that Fitikaaf breaks when one leaves the musjid

even for the duty bn behalf of fellow muslim. When that I’iti-kaaf is waajib, it will mean that it has to be performed all over again. Rasulullah never left the musjid except for the calls of nature and wudhu. As for Ibn Abbaas leaving the musjid tb do some favour to a friend, it was in the same spirit that is reminiscent of that soldier ,lying near death on the battle field of Yarmouk, refusing to>drink Water until his neighbour had been given to drink. On the other hand, however, it is possible that Ibn Abbaas

was performing nafl Fitikaaf, in which case it was permissible for him to break ft off.

In conclusion I now wish to quote length Hadith. In many virtues are mentioned, and with this do I conclude this book.

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Ch. Ill: rtikaaf (Seclusion )

75

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HADITH NO. 4

Ibn Abbaas •>z\f' says that he heard our Nabi say. Verily Jannah becomes perfumed with the sweetest fragance in Ramadhaan. From the beginning of the year till the end, it is being brightly decorated for the coming of this

blessed month. And when the first night of Ramadhaan appears, a wind blows from beneath the Ar-sh (Throne ). It is

called Mutheerah, and causes the leaves of the trees of Jannah to rustle and door handles to sound, where by set-

ting forth such a melodious sound as had never been heard before. The dark eyed damsels of Jannah then step forth till

they appear in the centre of the balconies of Jannah, ex-

claiming: Is there anyone making duaa’ to Allah for us that Allah may join us in marriage to him?” Then these damsels call out: “O Ridhwaan, keeper of Jannah, what night is this?" He replies: "Labbaik, this is indeed the first night of Ramadhaan, when the doors of Jannah are opened to those who observe the fast from among the ummah of

Muhammad ^°U-' Rasulullah H further said,

Allah says, “O Ridhwaan open the doors of Jannah, and O Maalik, (keeper of Jahannam) close the doors of Jahannam

for those who fast from among the ummah of Ahmad “O Jibraeel proceed down to the earth and bind the rebellious

shay'taans, put them in chains and cast them in the oceans so that they make no mischief, thereby spoiling the fast of

the ummah of My beloved Muhammad ”,

77

Ch. Ill: rtikdaf (Seclusion)

Allah commands a caller from the heavens to call out

three times on every one of the nights of Ramadhaan: “Is there anyone begging of Me that 1 may grant him his desire? Is there anyone repenting to me that I may turn in mercy to him? Is there anyone begging for forgiveness that l may forgive him? Who is there who shall give a loan, to the One whose wealth does not diminish, and the One! who

duly fulfills without unjust deductions”.

Rasulullah said further, “every day at the time of i/’taar Allah sets free a thousand thousand (one million) souls from the fire of fahannam, all of whom had already earned entrance into fahannam. On the last night He sets free as many as had been set free throughout the month. On the night of Laylatul Qadr Allah commands fibraeel

A.S. to descend to the earth with the group of Malaa’ikah (angels). They descend carrying a green flag which is then planted on top of the Kqbah. fibraeel A.S. himself has one hundred wings; two of which are only spread out on this night. He spreads out these wings so that their width ex-

tends from East to West, fibraeel A.S. then sends out the

Malaa’ikah on this night in all directions to recite salaam upon each and everybody they find in prayer or sitting,

performing ’saiaah and celebrating the praise of Allah. They shake hands with them and say Aameen to all their

duaa’s until dawn breaks. When dawn con~>*s fibraeel A.S. calls out: Depart O Malaa’ikah of Allah de< rt”.

The Malaa’ikah then inquire: "O fibraeel but what did Allah do regarding the needs of the faithful ones from among the um mail of Ahmad put before Him?

fibraeel A.S. replies: "Allah looked at them with mercy and pardoned them all except four kinds of people”.

There upon we the sahaa bah s inquired: “Who are they. O Rasulullah?" Rasulullah replied, “ They are the ones addicted to wine drinking, those disobedient to their parents, those who cut themseives from their near

relatives and the “Mushaahin. We inquired, “O Rasulullah ff&W* who is a Mushaahin?” He said: Those who harbour ill-feelings in their hearts against their fellow brethren and break off relations with them”.

“And then night of ’Iydul Fitr, the night that is called Layiatui faa’izah, (The night of prize giving), comes along. On the morning of ’Iyd Allah sends down the Malaa’ikah to all the lands of the earth where they take their positions


at access points of roads, calling out with a voice kkat in heard by all except man and jinn.

"O Ummah of Muhammad , come forth from your houses towards a Lord that is noble and gracious,

who grants much and pardons the major sins". When they proceed towards the places for their ’Iyd ' salaah , Allah says to the M alaa'ikah: "What indeed is the reward of that employee who had rendered his services V The Malaa’ikah replies, "O Lord and master, it is only right that he should receive his reward in full for his services-". Allah then says, “I call you to witness, O My Malaa'ikah, that for their having fasted during the month of Ramadhaan, and for their having stood before Me in prayer by night, I have

granted to them as reward My pleasure and 'have granted them forgiveness. O My servants ask now of Me, for I swear by My honour and My greatness, that whatsoever you shall beg of Me this day in this assembly of yours for the needs of the Hereafter, I shall grant you; and whatsoever you shall ask for worldly needs, I shall look at you favourably.

By My honour ) swear, as long as you shall obey My commands, I shall cover your faults. By My Honour and My

Greatness do I swear that I shall never disgrace you among

the evil-doing ones and disbelievers. Depart now from here, you are forgiven. You have pleased Me and 1 am pleased with you.

The Malaa'ikah on seeing this great reward bestowed by Allah upon the ummah of Muhammad on the

day of J’yd.ul Fitr become greatly pleased and happy".

As reported in Targheeb.

"O Allah, make us also of those fortunate ones, Aameen".

COMMENTARY

The previous pages of this book already dealt with almost all that is contained in this last long Hadith. A few

points need attention. We see here that there are a few

people who are deprived of forgiveness in Ramadhaan and are unfortunate indeed in not being able to share the

gifts of Allah on the morning of ’Iyd. Among them are those who fight and argue among themselves and those disobe-

dient to their parents.

Ch. HI: Ftikaaf (Seclusion) ^9

Let us put one question to them: "You have displeased Allah and having done so, what other refuge do you have

besides Allah?" We feel indeed sad that for Some reason or other you have made yourselves the target for the curse of Allah, His Rasool and Jibraeel A.S. while at the

same excluded from Allahs freely granted forgiveness Who else can grant you refuge? Who ana what can stand by your side when you carry the curse of Rasulullah ? Who

can help you when Allah's close angel Jibraeel AS. has made duaa’ against you? While Allah is excluding you for His forgiveness and mercy. I implore you ray dear brother (and sister) think about your position at this moment. Think and desist from all that draws you away from Allah.

There is time to repair and repent and now is that time. To- morrow you shall have to stand before a Judge before

whom no rsnk, honour, position and wealth shall avail you. A Judge before whom only actions shall count and Who is indeed aware of our every movement. Remember that Allah may forgive our faults as far as our relationship

with Him is concerned, but will not forgive without penalty our faults in our relations with our fellowmen.

Rasulullah ^P^IP said, “The bankrupt one from among my Ummah is that person, who shall appear on the

day of Qiyaamah, bringing with him righteous deeds like

'saiaah, .sown (fast) and charity. However he had also sworn at someone, falsely accused someone else and hurt someone, with the result that all these people shall come forward with the action against him, bearing witness against him. As a penalty, his good deeds shall be taken

away and granted to the afflicted ones. And when his good deeds shall come to an end, in this manner, their sins shall be thrown upon him (when he is not able to pay the full penalty through lack of good deeds). Hence, in this manner

he shall enter Jahannam’. So we see inspite of many good deeds his regret and sorry state is beyond description. (O Allah save us from that).

Another point is worth emphasising in this connection. Numerous times we have read about so many oc-

casions and deeds which become the reason for

forgiveness. The question now arises that when forgiveness is being granted why should it be granted time and again? In other words, once a person had been forgiven there are no sins left on him.

so Virtues of Ramadhaan

So why is forgiveness granted again? The answer is that when forgiveness comes to a person with sins on him, it will mean those sins are wiped off but when he has no

sin it will mean that mercy and favour is granted to him.- A further interesting point to note is that Allah time and

again calls the Malaa’ikah to witness. The question may arise why is that so? Here one should bear in mind that the affairs of Qiyaamah at the time of reckoning have been set, so that a witness shall be brought forward to testify. Hence Ambiya A.S. shall be required to bring witnesses as to whether they had delivered the message. Very often our

Nabi used to say, “Verily you shall be asked about me (and my. mission). So bear witness that I did deliver the

message.” . .

In Bukhari We read a Hadith: “On the day of Qiyaa-

mah Nooh A.S. shall be called and asked, “Did you deliver

the message in the proper manner?” He shall reply, “Yes I did”. Then his ummah shall be asked, “Did he deliver the

message?” They shall reply,

“No, neither did a bringer of glad -tiding come to us nor did

the Warner”. Thereupon Nooh A.S. A.S. shall be called to bring a witness. He shall call upon Muhammad and his Ummah. This Ummah shall be called forward and they

shall testify (as to the truth of Nooh alayhis salaam’s evi- dence).

In some versions of this Hadith this ummah shall be

cross questioned, “How do you know that Nooh alayhis salaam did deliver the commands of Allah, (When you

were not present at the time?”) They shall reply, “Our Nabi

informed us of that”.

In this same manner all the Ambiyaa shall be ques-

tioned . Kor this the Qur’aan Karim says.

"Thus we made an ummah. justly balanced, that you

might be witnesses over the nations”.

(Suratul Baqarah: 143)

81

Ch. Ill: Vtikaaf (Seclusion)

Imaama Raazi R.A. writes that on the day of Qiyaamah

there shall be four types of witnesses:

1 . The Malaa’ikah. The Qur'aan says:

* JS' dJUr j

1.1. ‘‘Not a word does he utter but there is a Sentinel

by him ready (to note)”. (Surah Quaf: 18)

< & 443 4 1 JjS i^u

1.2. ‘‘And there will come forth every soul, with each

will be (an angeJjto bear witness”. (Surah Quaf: 21)

OjUiJU ̂ uijr && ̂ *lj

1.3.

“But verily over you fare appointed angels) to pro-

tect you, kind and honourable, writing

down your deeds, that they know and understand

all that you

do”. (Surah Infi’taar: 10, 11 & 12)

2

.

The Ambiyaa. The Qur’aan says:

rtS iau 2.1. “ And I was a witness over them , while I dwelt

among them”. (Surah A1 Maa-’idah: 117)

j* ̂ ili.Usrj

■ 2.2. “And how shall it be when we shall bring forth every nation with its witness, and shall bring you forth, O prophet, as witness over these (the

ummah)?”. (Surah An Nisaa’: 41)

3

.

The ummah of Muhammad the following verse

refers to this:

82 Virtues of Hamadhaan

3.1. “The Prophets and the witnesses will be brought forward ”. (Surah Az-zumar: 69)

4. The part of man's body. Thus the Qur’aan states:

itf' isSaj Ji (few

4.1. “ That day we set a seal on their mouths; but their hands will speak to us and their feet bear witness

to all they did”. (Surah Yaaseen: 65) The last Hadith under discussion also brings out one

joyous message to the fortunate ones. Allah says that He shall not disgrace and humiliate those who performed their duties in front of (and among) the unbelievers and evil

doers. This is the enormous extent of Allah’s grace and kindness and also the regard Allah shows for the status of

the muslims. In addition for those who sought Allah’s pleasure another of His blessing and favour is that their faults and sins on this occasion will also be covered.

Abdullah ibn ’Umar reports that Rasulullah said, “On the day of Qiyaainah Allah shall call a believer to draw near to Him. A curtain shall be drawn so that none may see. Allah shall then remind him of each and every fault of his which he shall be obliged to admit. Seeing the great amount of his faults, that person shall feel that he had

indeed failed and shall perish. But then Allah say: “In the world did I cover your faults and today too do I hide them

and forgive them for you”. Thereafter his book of good deeds shall be given to him.

The contents of this Hadith is contained in so many other Ahaadith as well. One should therefore be careful of not humiliating and attacking the righteous ones for their faults, because it is possible that their faults are forgiven. It is also possible that we may be the real loser through back-

biting and jeering at those who in their own manner seek to please Allah. It is possible that Allah may cover- their faults and forgive them through the blessings of their other good deeds, while we^who continue to backbite, scoff and jeer at them, may be the cause of our own destruction.

(May Allah in His Mercy pardon us all).

This Hadith also states that the night before the day of

Ch III: I'tikaaf (Seclusion) 83

’Iyd is called the night of prize giving, the night when Allah gives the true reward. This night too should be prop-

erly appreciated. It is also common 4 that once the an-

nouncement has been made that tomorrow is ’Iyd, majority of us even the pious, on this night enjoy ourselves in sleep, whereas this too is a night that should be spent

in ’ibaadah, Rasulullah said, “Whoever remains

awake (for ’ibaadah) on the nights preceding both ’Iyd’s with the aim of gaining reward, his heart shall not die on

that day when hearts shall die’’. The meaning here is that at the time when evil will have taken possession of all, his

heart shall stay alive (guarded against evil). It may also refer to the time when the bugle shall be blown to herald

the day of Qiyaamah. On that day his sou) shall not become unconcious.

Rasulullah is also reported to have said, “Who- ever stays awake for ’ibaadah on the following five nights,

entrance into Jannah becomes waajib for him, Laylatul Tar- wiyah: (the night preceding the eight of Zil Hijjah), Layla-

tul Arafah (the night preceding the ninth Zil Hijjah), Laylatul Nahr (the night preceding the tenth Zil Hijjah), the

night preceding ‘Iydul Fitr and the night preceding the fifteenth of Shabaan.

.The jurists of Islaam have written that it is mustahab

to remain in 'ibaadah on the nights preceding ’Iyd. It is reported in ’Maathabata bis sunnah horn Imaam Shaa-iy

R.A. that there are five nights in which duaa’s are accepted; The night preceding Friday, the night preceding

both ’Iyds, the' first night of Rajab, and Laylatul Bara-a’h (fifteenth of Shabaan). .

Among the pious in Islaam, it is said that because of

the exceptional greatness of Friday night, one should spend

this night in ’.ibaadah during the month of Ramadhaan. But there are some Ahaadith wherein we have been pro-

hibited from fixing only that night for ’ibaadah, it is best that one or two other nights should be joined with it.

I have .now come to the- end of this book, in conclusion, hoping that this shall be of benefit to those who seek

Allah’s pleasure. I beg and implore all readers to make duaa’ for me, the humble writer of these pages, during those special hours of Ramadhaan.- It is possible that be-

cause of your duaa’£ AllahTa-aa’la bestows His happiness and love upon me too, Aameen.


Readers are humbly requested to also include in their

duaa’s the founder, past and present staff, pupils and as- sociates of this Institute,

Muhammad Zakariyya Kandhlawy Resident at Madrasah Mazahir Uloom

Saharanpur— U.P. India 27th Ramadhaan, 1349 Hijri.

Faza'il-e-A'maal - Complete & Individual Chapters

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